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OP  THE  ( 

Theological    Seminary, 

PRINCETON,    N.  J. 

^«*^'  Div.s.on.]33.l4(aSr 

^^^ff> Section. >;B.S5.L... 

Book, No 


\ 


^ 


AN 


EXPOSITION 


BOOK   OF   PROVERBS. 


THE  REV.  CHARLES  BRIDGES,  M.A., 

VICAR    OF    OLD    NEWTON,    SUFFOLK  J 
AUTHOR  OF  AN  "  EXPOSITION  OF  THE  CXIXTH  PSALM,"  "  CHRISTIAN  MINISTRY,"   ETC. 


NEW    YORK; 

ROBERT    CARTER,    58    CANAL    STREET, 
PITTSBURG,  56  MARKET   STREET, 

1847, 


PREFACE. 


Proverbial  teaching  is  one  of  the  most  ancient  forms  of  instruction. 
It  was  well  adapted  to  the  rudeness  and  simplicity  of  the  first  ages,  when 
books  were  few,  and  philosophy  little  understood.  The  mind,  unprac- 
tised to  the  slow  process  of  reasoning,  would  be  much  more  easily  ar- 
rested  by  terse  sentences,  expressing  a  striking  sentiment  in  the  fewest 
words.  The  wise  man  himself  has  given  the  best  definition  of  these  sen- 
tentious maxims.  Their  elegance  he  describes  under  the  figure  of  "  ap- 
ples of  gold  in  pictures  (network)  of  silver.'"  Their  force  and  perma- 
nent impression  are  "  as  goads  and  nails  fastened  by  the  Master  of  assem- 
blies"^--driven  closely  home  to  the  heart  and  conscience,  and  fastened  in 
the  memories  by  the  appointed  instructor  of  the  people. 

The  antiquity  of  this  teaching  was  recognized  in  the  Church  even  be- 
fore the  age  of  Solomon.^  Classic  annals  have  recorded  aphorisms  sim- 
ilarly  constructed  from  men  of  wisdom.  A.11  of  these  however  were  of 
a  later  date.  Some  possibly  might  be  dim  scintillations  from  this  foun- 
tain light ;  so  that  he  was,  as  an  old  expositor  has  remarked — '  the  disci- 
ple of  none,  but  the  instructor  of  them  all.'*  Indeed  his  mind  largely 
dealt  in  this  intellectual  exercise.  "  He  spake  three  thousand  proverbs."* 
And  from  this  valuable  mass  of  thought  he  was  directed  under  Divine  in- 
spiration, to  "  set  in  order"  a  collection  for  the  instruction  of  the  Church  to 
the  end  of  time.° 

Possibly  some  would  rather  have  desired  the  preservation  of  his  dis- 
courses on  Natural  History'  than  on  Practical  Wisdom.  But  this  Sover- 
eign discrimination  shows  the  real  intent  of  the  Scriptures — not  to  teach 
philosophy,  but  religion ;  not  to  make  men  of  science,  but  men  of  sound 
godliness. 

All  competent  judges  will  admit  this  Book  to  be  eminently  fitted  for 
this  great  end.  What  the  Roman  Orator  pronounced  of  Thucydides  ap- 
plies far  more  truly  to  this  King  of  Jerusalem — '  so  full  of  matter,  that 
he  comprised  as  many  sentences  as  words.'*    This  wonderful  Book  is  in- 

1  Chap.  XXV.  11. 

2  Eccles.  xii.  11.  LXX.  write  -Kapoijiiai  {irapa  oijioi — via — sayings  spoken  in  the  way. 
Comp.  Dr.  Johnson's  definition)  a  word  often  used  in  New  Testament  for  parables. 
John  X.  6 ;  xvi.  25,  29.  Marg.  Both  were  of  the  same  popular  character.  A  proverb  is 
often  given  in  the  form  of  a  parable. 

3  1  Sam.  xxiv.  13.  ^  Lavater.    Comment,  in  Prov.  Pref.  Tigur.  1586. 
5  1  Kings  iv.  32. 

s  Ecclus.  xii.  9.  Grotius  supposes  the  Book  to  be  a  compilation  from  preceding  wri- 
ters. This  degradation  of  Solomon  is  a  gratuitous  conjecture,  unsupported  by  a  tittle  of 
evidence.  But  such  are  the  irreverent  liberties,  that  proud  learning  dares  to  take  with 
the  Word  of  God ! 

'''  1  Kings  iv.  33. 

8  Cicero  de  Oratore,  Lib.  ii.  14.  Elsewhere  he  gives  nearly  the  same  judgment  of 
Euripides.     Epist.  Lib.  ^vj.  8. 


IV  PREFACE. 

deed  a  mine  of  Divine  wisdom.  The  views  of  God  are  holy  and  rever- 
ential.  The  observation  of  human  nature  is  minute  and  accurate.  The 
rule  of  life  and  conduct  is  closely  applied,  to  make  "  the  man  of  God 
perfect,  thoroughly  furnished  unto  all  good  works  ;"'  so  that,  as  Mr. 
Scott  well  remarks — '  we  shall  perceive  the  meaning  and  utility  of  the 
Proverbs,  in  proportion  to  our  experience  in  true  religion,  our  acquaint- 
ance with  our  own  hearts,  and  with  human  nature,  and  the  extent  and 
accuracy  of  our  observation  on  the  character  and  affairs  of  men. '^  Eu- 
sebius  mentions  the  whole  consent  of  the  ancients,  considering  the  Book 
of  Proverbs  to  be  '  Wisdom  fraught  with  every  kind  of  virtue.'"  Bishop 
Hall  draws  out  mainly  from  it  a  complete  system  of  '  Divine  Arts.'* 
And  though  the  apostate  Julian  scornfully  preferred  to  it  the  sayings  of 
Heathen  Philosophy  ;''  yet  the  apostrophe  of  the  son  of  Sirach  was  justly 
applied  to  its  author — '  How  wise  wast  thou  in  thy  youth,  and  as  a  flood 
filled  with  understanding  !  Thy  soul  covered  the  whole  earth,  and  thou 
fillest  it  with  dark  parables.'* 

As  to  its  '  canonical  authority' — Michaelis  well  observes  'that  no  Book 
of  the  Old  Testament  is  so  well  ratified  by  the  evidence  of  quotations.'^ 
A  few  of  the  Jewish  Talmudists  appear  to  have  expressed  some  doubt  of 
its  Divine  stamp,  but  upon  grounds  so  futile,  that  they  were  abandoned 
upon  a  more  mature  consideration.®  Ecclesiastical  History  has  recorded 
only  one  dissentient  from  the  judgment  of  the  universal  Church  ;  and 
that  one  condemned  by  her  authoritative  council."  Witsius  has  admira- 
bly refuted  the  neological  cavils  of  his  day.'"  Nothing  has  been  said 
from  any  quarter  to  weaken  the  unhesitating  decision  of  our  judgment, 
that  the  pen  is  that  of  the  King  of  Israel ;  but  the  words  are  the  Wisdom 
of  God. 

Some  difference  exists  among  expositors  as  to  the  exact  divisions  of  the 
Book.  We  have  been  led  to  divide  it  into  three  parts.  In  giving  a  more 
succinct  account  of  these  several  parts,  we  shall  avail  ourselves  largely, 
though  necessarily  in  an  abridged  form,  of  the  observation  of  a  Biblical 

1  2  Tim.  iii.  16,  17.  2  Pref.  to  Comment,  on  Prov. 

3  Hist.  Lib.  iv.  c.  25.  TrnvApcrov  ao(p'iai>.  Jerome's  direction  to  one  of  his  friends  for 
the  education  of  his  daughter  is — '  Let  her  have  first  of  all  the  Book  of  Psalms  for  holi- 
ness of  heart,  and  be  instructed  in  the  Proverbs  of  Solomon  for  her  godly  life.'  Epist. 
vii.  ad  liSetam.  Matthew  Henry  in  his  beautiful  portrait  of  his  mother  describes  her  as 
one,  'that  was  very  well  versed  in  Solomon's  Proverbs,  and  the  rules  of  wisdom,  which 
may  be  fetched  from  thence  for  the  conduct  of  human  life,  and  knew  how  to  apply  them, 
and  to  use  knowledge  aright.'     Sermon  on  the  Death  of  Mrs.  Katharine  Henry. 

4  '  Solomon's  Divine  Arts  of  Ethics,  Politics,  Economies — that  is — the  Government 
of  Behavior,  Commonwealth,  Family — drawn  into  method  out  of  his  Proverbs  and  Ec- 
clesiasties.'     Works,  viii.  427.     Edited  by  Rev.  P.  Hall.     Oxford,  1837. 

5  Apud  Cyrill.  Contra  Julian,  Lib.  vii. 

6  Ecclus.  xlvii.  14,  15.  The  whole  passage  (verses  12 — 22)  is  very  beautiful.  Euse- 
bius  remarks  of  Solomon,  that  while,  inspired  by  Divine  wisdom,  he  consecrated  all  his 
writings  to  the  profit  and  salvation  of  souls ;  yet  he  used  these  '  dark  parables'  for  the 
exercise  of  the  mind.     Contr.  Marcell.  Lib.  i.  c.  iii.  p.  17. 

1  Introd.  to  New  Test.  i.  207.  Comp.  especially  in  LXX.  Chap.  iii.  7,  with  Rom. 
xii.  16;  11,  12,  with  Heb.  xii.  5,  G;  34,  with  James  iv.  6.  3  Pet.  v.  5;  x.  12,  with  1 
Peter  iv.  8;  xi.  31,  with  1  Pet.  iv.  18;  xxv.  6,  7,  with  Luke  xiv.  8—10;  21,  22,  with 
Rom.  xii.  20;  xxvi.  11,  with  2  Pet.  ii.  22;  xxvii.  1,  with  James  iv.  13,  14.  It  is  a  marked 
distinction  drawn  between  this  Book,  and  the  Apocryphal  Book  of  Wisdom  so  similar  in 
character,  that  from  the  latter  no  quotation  can  be  adduced  in  the  New  Testament. 

8  Hottengcr.  Thesaur.  Philol.  Lib.  ii.  c.  1.  sect.  14.  Comp.  Carpzov.  Introd.  ad  Lib. 
Canon.  Part  ii.  c.  iv.  §.  7. 

9  Theodore  Mopsuest  condemned  by  5th  Council  of  Constantinople,  a.  d.  551. 
•"  Miscell.  Sacra.  Lib.  i.  c.  xviii.  30 — 34. 


PKEFACE.  V 

scholar,  not  more  remarkable  for  his  profound  learning,  than  for  his  ele- 
gant taste.' 

The  First  Part — all  agree — extends  from  the  opening  of  the  Work  to  the 
close  of  the  ninth  chapter.  It  is — as  Dr.  Good  observes — '  chiefly  con- 
fined to  the  conduct  of  early  life.  All  the  most  formidable  dangers  to 
which  this  season  is  exposed,  and  "  the  sins  which  most  easily  beset  it," 
are  painted  with  the  hand  of  a  Master.  And  while  the  progress  and 
issues  of  vice  are  exhibited  under  a  variety  of  the  most  striking  delinea- 
tions and  metaphors  in  their  utmost  deformity  and  horror ;  all  the  beauties 
of  language,  and  all  the  force  of  eloquence  are  poured  forth  in  the  di- 
versified form  of  earnest  expostulation,  insinuating  tenderness,  captiva- 
ting argument  and  sublime  allegory,  to  win  the  ingenuous  youth  to  virtue 
and  piety,  and  to  fix  him  in  a  steady  pursuit  of  his  duties  towards  God 
and  man.  Virtue  is  pronounced  m  the  very  outset  to  be  essential  wis- 
dom, and  vice  or  wickedness  essential  folly.  The  only  wise  man  there- 
fore is  declared  to  be  the  truly  good  and  virtuous,  or  he  that  fears  God, 
and  reverences  his  law  ;  while  the  man  of  vice  and  wickedness  is  a  fool, 
a  stubborn  or  perverse  wretch,  and  an  abomination  to  Jehovah. 

'  Wisdom  is  hence  allegorized  as  a  tree  of  life,  yielding  delicious  shade, 
fruit  and  protection  to  those  that  approach  her  branches;  throwing  a 
garland  of  honor  around  their  shoulders,  and  decorating  their  heads  with 
a  graceful  chaplet,  more  precious  than  rubies.  She  is  a  sage  and  elo- 
quent monitor,  lifting  up  her  warning  voice  at  the  gates  and  in  the  squares 
of  the  city;  denouncing  to  the  young  the  snares  and  dangers,  to  which 
they  are  exposed  ;  and  exhorting  them  to  abandon  "  the  way  of  the  wick- 
ed, which  is  as  darkness,"  for  the  path  of  the  just,  which  is 

'  As  the  brightening  dawn, 

Advancing  and  brightening  to  perfect  day. '2  . 

'  The  Second  Part  commences  at  the  opening  of  th9.«*«*h  chapter,  as 
is  obvious  from  the  introductory  clause.  The  stylg'and  manner  of  the 
second  part  are  as  different  as  possible  from  those^of  the  first.  It  is  evi- 
dently designed  for  the  use  of  persons  advanced'  from  the  state  of  youth 
to  that  of  manhood.  While  in  the  precedip^,  addressed  to  the  young, 
the  richest  ornaments  of  the  fancy  are  made  choice  of  to  captivate  their 
attention,  and  allure  them  to  a  right  practice  ;  in  the  present  all  is  busi- 
ness and  activity,  brevity,  continuity/^and  terseness.  Every  thought, 
though  as  highly  polished,  is  at  the  same  time  as  compressed  as  possible ; 
and  the  Writer,  thoroughly  awarq,  of  the  value  of  every  moment  of  time 
at  this  important  period,  lays  d<^\vn  a  complete  series  of  short  rules  of 

1  Extracts  from  an  unpublished  Translation  of  the  Book  of  Proverbs,  by  the  late  Dr. 
Good,  in  his  life  by  Dr.  Grcgory/pp.  286 — 308. 

2  We  add  two  interesting  testimonies,  of  a  widely  different  character.  '  The  first 
part — includijigjhe  first  nine  .chapters — is  a  kind  of  exordium,  and  is  varied,  elegant, 
sublime,  and  truly  poetical.  The  natural  order  is  generally  observed,  and  the  parts  are 
aptly  connected  together.  It  is  embellished  with  very  beautiful  descriptions  and  proso- 
poeas,  and  adorned  vyith  the  most  finished  style,  together  with  every  kind  of  poetical  orna- 
ment ;  so  that  it  scarcely  yields,  in  beauty,  to  any  specimen  of  Sacred  Poetry.'  Bp. 
Lowth's  Lectured  on  Heb.  Poetry,  xx.iv.  (Mr.  Holdea  ventures  to  doubt  whether  this 
picture  is  not  «omcvvhat  over-wrought.  Pref.  to  Translation  of  Proverbs,  xxxix.)  'The 
firsjjiine  c)ifagtej:sjjf  the  Book  of  Proverbs  present  us  with  a  most  interesting  specimen 
of  "  acceptable  words."  There  is  in  them  an  inimitable  union  of  admonitory  fidelity, 
and  enticing  and  subduing  kindness.  Like  Paul,  he  "  exhorts,  comforts,  and  charges, 
as  a  father  doth  his  children."  The  whole  soul  of  the  writer  is  breathed  ou'  in  the  ear- 
nestness of  benevolent  desire.'     Wardlaw  on  Ecclus.  xii.  10. 


VI  PREFACE. 

\ii&,  arid  concentrates  the  most  momentous  precepts  into  the  narrowest 
compass.  The  former  appeals  to  the  imagination  ;  the  latter  to  the 
judgment.  The  one  exhibits  all  the  genius  of  poetry  ;  the  latter  all  the 
art  of  composition  ;  and  hence  the  general  matter  is  rendered  as  attrac- 
live  in  the  one  instance  as  in  the  other. 

'  The  great  object  in  each  of  the  Proverbs  of  the  present  part  is,  to  en- 
force a  moral  principle  in  words  so  few,  that  they  may  be  easily  learnt, 
and  so  curiously  selected  and  arranged,  that  they  may  strike  and  fix  the 
attention  instantaneously ;  while,  to  prevent  the  mind  from  becoming 
fatigued  by  a  long 'series  of  detached  sentences,  they  are  perpetually 
diversified  by  the  changes  of  style  and  figure.  Sometimes  the  style  is 
rendered  striking  by  its  peculiar  simplicity,  or  the  familiarity  of  its  illus- 
tration ;^  sometimes  by  the  grandeur  or  loftiness  or  the  simile  employed 
on  the  occasion  ;^  sometimes  by  an  enigmatical  obscurity,^  which  rouses 
the  curiosity  j  very  frequently  by  a  strong  and  catching  antithesis  ;■*  oc- 
casionally by  a  playful  iteration  of  the  same  word  ;^  and  in  numerous 
instances  by  the  elegant  pleonasms  or  the  expansion  of  a  single  or  com- 
mon idea  by  a  luxuriance  of  agreeable  words. '° 

The  Third  Part  we  conceive  to  comprise  the  last  seven  chapters.  The 
first  five  were  written  by  Solomon,  and  edited  some  centuries  after  by 
the  royal  scribes  in  the  reign  of  Hezekiah.  The  two  last  were  written 
by  separate  hands,  but  preserved  by  Divine  care,  and  altogether  worthy 
of  the  place  they  hold  in  the  inspired  Canon. 

The  time  when  this  book  was  written  is  a  matter  of  some  uncertainty. 
We  cannot  doubt  but  its  contents  were  a  part  of  *'  the  three  thousand 
Proverbs,"'  which  "he  spake"  before  his  most  lamentable  fall.  They 
were  therefore  the  exercise  of  his  vast  and  comprehensive  mind,  under 
the  full  infiuence  of  his  Divine  wisdom.*  They  might,  however,  as  many 
judicious  critics  have  thought,  been  "  set  in  order"'  in  their  present  form 
at  a  period  subsequent  to  that  afflictive  event.  Both  parts  of  this  hypo- 
thesis read  a  most  solemn  practical  lesson.  Do  we  see  "  outlandish  wo- 
men  causing  him  to  sin"" — this  "  beloved  of  his  God"  falling  himself 
into  the  snare  which  he  so  minutely  described,  and  against  which  he  so 
earnestly  and  repeatedly  warned  ?"  Christian  Ministers  !  Does  not  Solo- 
mon no  less  than  Paul'^  awfully  teach  us,  that  preaching  to  others  will 
not  save  our  own  souls  ?  The  supposilion  of  the  posterior  arrangement 
gives  additional  weight  to  his  faithful  admonitions.  They  come  to  us 
like  the  exhortations  of  the  restored  Apostle'^ — with  all  the  force  of  pain- 
ful experience — in  the  true  spirit  of  his  Master's  command — "  When 
thou  art  converted,  strengthen  thy  brethren."" 

The  interpretation  of  this  Book  requires  much  care  and  sobriety.  Be- 
lieving the  principles  of  the  Old  and  New  Testament  to  be  essentially  the 
same,  it  seems  reasonable  to  expound  the  more  obscure  by  the  more  clear. 
The  primary  duty  is  indeed  to  affix  to  each  Proverb  its  own  literal  and 
precise  meaning.  This  is  undoubtedly  its  spiritual  meaning — that  is — 
the  mind  of  the  Spirit.     In  an  extended  application  of  this  discovered 

1  Chap.  X.  19;  xvi.  3;  xxii.  ii.  2  chap.  xii.  28;  xv.  11 ;  xxi.  16,  22. 

3  Chap.  xvi.  24 ;  x\ai.  8 ;  xviii.  90. 

*  Chap.  xiv.  10;  xvi.  16;  xvii.  10;  xviii.  4;  xix.  12;  xx.  14. 

5  Chap.  xi.  15;  xiii.  20;  xvii.  13,  15.  6  chap.  xvi.  32;  xvii.  17,  27,  28;  xix.  6. 

1  1  Kings  iv.  32.  «  Ibid.  ver.  29.  9  Eccl.  xii.  9.  i"  Neh.  xiii.  26. 

11  Chap.  ii.  V.  vii.  ix.  xxii.  14 ;  xxiii.  27,  28.  «  i  Cor.  ix.  27. 

»3  I  Pet.  i.  13,  17;  iv.  7;  v.  8,  with  Matt.  xxvi.  35.  ><  Luke  xxii.  32. 


PREFACE.  Vll 

meaning,  or  in  deducing  inferences  from  it,  judgment — not  imagination 
— must  be  the  interpreter.  When  no  other  than  a  literal  meaning  is 
plainly  intended,  the  object  must  be — not  to  search  out  a  new  and  mis- 
called spiritual  meaning,  but  to  draw  practical  instruction  from  its  obvious 
sgnse. 

There  is  however — we  may  remark — a  line  to  be  drawn  between  ex- 
position and  illustration.  The  figures  used  in  this  Book — after  their  lit- 
eral meaning  has  been  wrought  out — may  fairly  be  used  as  illustrative  of 
other  collateral  truths,  not  specifically  intended.  The  Sacred  Writers 
appear  to  warrant  this  principle  of  accommodation,'  though  its  use  re- 
quires great  delicacy  and  consideration ;  lest  it  should  divest  Scripture 
of  its  determinate  meaning,  and  identify  us  with  those  artists,  whom  Dr. 
South  memorializes — '  who  can  draw  any  thing  out  of  any  thing.'' 

But  with  all  care  to  preserve  a  soundly-disciplined  interpretation,  we 
must  not  forget,  that  the  Book  of  Proverbs  is  a  part  of  the  volume  entitled 
— "  The  Word  of  Christ.'"  And  so  accurately  does  the  title  describe  the 
Book,  that  the  study  of  it  brings  the  whole  substance  of  the  volume  before 
us.  It  furnishes  indeed  the  stimulating  motive  to  search  the  Old  Testa- 
ment Scripture* — the  true  key  that  opens  the  Divine  Treasure  house  ;  so 
that,  as  Mr.  Cecil  observes — '  If  we  do  not  see  the  golden  thread  through 
all  the  Bible,  marking  out  Christ,  we  read  the  Scripture  without  the  Key.'* 
This  remark  however  does  not  undervalue  its  large  mass  of  historical  and 
practical  instruction.  But  unquestionably  Christ  is  the  Sun  of  the  whole 
Scripture  system  ;  "  and  in  his  light  we  see  the  light,"°  that  reflects  upon 
every  point  of  practical  obligation,  and  quickens  life  and  energy  through- 
out the  whole  Christian  path.  There  is  therefore,  as  Professor  Franks 
reminds  us — '  much  joy,  comfort  and  delight  to  be  found  in  the  writings 
of  the  Old  Testament  (especially  in  reading  those  places,  which  before 
were  wearisome  and  almost  irksome)  when  we  percieve  Christ  is  so 
sweetly  pictured  there. ''^ 

It  has  been  recorded  of  Mary  Jane  Graham,  '  that  she  was  delighted  in 
the  course  of  her  study  of  the  Book  of  Proverbs  to  have  Christ  so  much 
and  so  frequently  before  her  mind'^ — a  recollection — her  Biographer  ven- 
tured to  observe — of  '  great  moment  for  the  spiritual  discernment  of  the 
Divine  Wisdom  treasured  up  in  this  storehouse  of  practical  instruction.'' 
Indeed — considering  that  these  "  Proverbs  set  in  order — these  words  of 
the  wise" — were  originally  "  given  from  one  Shepherd,'""  whom  we  cannot 
surely  fail  to  identify ;  we  might  naturally  expect  them  to  record  a  dis- 
tinct testimony  of  himself. 

We  cannot  but  fear  however,  that  this  portion  of  the  Sacred  Volume  is 
not  generally  estimated  at  its  just  value.  Doubtless  its  pervading  char- 
acter is  not  either  explicit  statement  of  doctrinal  truth,  or  lively  exercises 
of  Christian  experience.  Hence  the  superficial  reader  passes  over  to 
some  (in  his  view)  richer  portion  of  the  Scriptural  field.  Now  we  readily 
admit,  that  all  parts  of  the  Bible  are  not  of  equal  importance.     But  to 

1  See  the  Apostle's  application  of  Ps.  xix.  4,  at  Rom.  x.  18,  and  Doddridge's  and 
Guyse's  Paraphrase.     Comp.  Scott  on  Chap.  xxv.  6,  7. 

2  Sermon  on  Matt.  v.  44.  3  Col.  iii.  16.  ^  John  v.  39. 

5  Mrs.  Hawkes's  Life,  p.  171 .     So  Augustine—'  The  Old  Testament  has  no  true  re- 
lish, if  Christ  be  not  understood  in  it.'     Ninth  Tractat.  on  John, 
s  See.  Ps.  xxxvi.  9. 

'  '  Christ  the  sum  and  substance  of  Holy  Scripture.'    Sect.  xxi. 
8  See  Chap.  i.  viU.  ix.  &c.  9  Life,  Chap.  v.  ">  Eccl.  xii.  9— U. 


Vlll  PREFACE. 

value  one  part  to  the  disparagement  of  another,  is  a  slight  to  the  Divine 
Testimony,  that  will  be  visited  with  a  severe  rebuke.  Such  a  reader 
will  only  be  possessed  of  mutilated  fragments  of  truth,  severed  from  their 
vital  influence.  He  will  never  rise  beyond  a  sickly  sentimentalism. 
Seeking  for  novelty  and  excitement,  rather  than  for  the  food  of  solid  in- 
struction ;  like  Pharaoh's  kine,'  he  devours  much,  but  digests  nothing. 
Never  will  he  have  light  enough  for  the  firm  settlement  of  his  faith. 
Neither  can  he  receive  the  true  moulding  of  the  mind  of  the  Spirit,  or 
the  impress  of  the  Divine  image. 

But  the  question  has  been  often  asked — and  that — not  in  a  cavilling, 
but  in  an  anxiously  enquiring,  spirit — '  How  can  I  read  this  Book  profit- 
ably ?'  Not  unfrequently  the  confession  has  been  added — '  My  mind  and 
soul  do  not  get  food  from  it.  I  think  I  am  less  interested  in  this,  than  in 
any  other,  part  of  Scripture.  I  acknowledge  the  wisdom  of  its  sayings. 
I  am  fully  persuaded,  that — being  the  Word  of  God — it  was  not  written 
in  vain.  The  fault  therefore  must  be  in  myself.  Still  the  question  re- 
turns— How  am  I  to  read  it  with  profit  V 

Now  it  might  almost  appear,  as  if  the  rules  given  at  the  opening  of 
the  Book''  were  intended  to  answer  this  question.  Certain  it  is,  that  they 
do  furnish  the  most  satisfactory  reply.  The  first  and  chief  direction — 
that  which  gives  life  to  every  other — that  which  applies  to  every  page 
and  every  verse  of  the  Bible  is — Begin  with  prayer — "  Cry — lift  up  thy 
voice."  Then  combine  a  pondering  mind  with  a  praying  heart.  Ac- 
tively apply  thyself  to  "  seek  and  search  for  the  hid  treasures."  The 
riches  lie  not  on  the  surface.  Only  those  therefore,  that  dig  into  the 
bowels  of  the  earth — not  the  readers,  but  "  the  searchers — of  the  Scrip- 
tures^'^ — are  enriched.  If  the  surface  be  barren,  the  mine  beneath  is 
inexhau.stible.  Indeed  it  is  a  wise  discipline,  that  has  made  an  active 
spirit  of  meditation  necessary  to  give  solid  and  fruitful  interest  to  this 
study,  and  to  possess  ourselves  of  a  blessing,  which  carelessness  or  nido- 
lence  will  never  realize.  The  promise  here  held  out  to  diligent  investi- 
gation fixed  that  intelligent  Christian  just  mentioned  '  on  one  occasion  in 
intense  meditation  for  two  hours.  She  appeared  to  be  lost  in  astonishment 
and  gratitude  at  the  condescension  and  kindness  of  God  in  giving  a  prom- 
ise, so  free,  so  encouraging.  She  grasped  it,  as  if  determined  not  to  let 
it  go.'« 

The  habit  of  interested  attention  being  fixed,  how  shall  we  best  "  apply 
the  heart  to  the  understanding"  of  the  Book  1  Here  the  valuable  exer- 
cise of  Scripture  reference  will  greatly  expand  our  own  thoughtful  medi- 
tation. Gather  contributions  from  all  parts  of  the  field.  Many  a  doubt- 
ful or  apparently  uninteresting  Proverb  will  thus  be  brightened  in  in- 
structive application.  We  arc  persuaded,  that  an  enlarged  Scriptural 
study,  with  whatever  collateral  helps  may  be  within  our  reach,  will  bring 
no  regret  in  having  rested  awhile  in  this  part  of  the  field,  instead  of  pass- 
ing onwards  to  a  more  inviting  surface.  To  advert  once  more  to  our 
Scriptural  Student — '  Slie  frequently  employed  herself  in  the  profitable 
exercise  of  "  comparing  spiritual  things  with  spiritual" — Scripture  with 
itself;  thus  making  God  his  own  interpreter.  Much  light  and  heavenly 
unction  she  conceived  herself  to  have  gained  by  this  means. '^    The  fruit- 

*  Gen.  xli.  20,  21.     Comp.  tlic  picture  drawn,  2  Tim.  iii.  7. 

2  Chap.  ii.  1—4.  3  John.  v.  39.  <  Life  of  Mary  Jane  Graham,  ut  supra. 

8  Ibid.      Nichols's  Exposition  of  this  Book,  and  Scott's  Marginal  References,  will 


PREFACE.  IX 

fulness  of  this  exercise  will  be,  when  we  "  find  God's  words"  as  our 
treasure,  "  eat  them"  as  our  invigorating  food,  and  "  they"  thus  become 
"  the  joy  and  rejoicing  of  our  hearts."'  '  Set  your  affection' — saith  the 
apocryphal  writer — '  upon  my  words.  Desire  them,  and  ye  sli^U  be  in- 
structed. Wisdom  is  glorious,  and  never  fadeth  away;  yea,  sho  is  ea- 
sily seen  of  those  that  love  her,  and  found  of  such  as  seek  her.  She  pre- 
venteth  those  that  desire  her,  in  making  herself  first  known  unto  tiiem. 
Whoso  seeketh  her  early  shall  have  no  great  travail  ;  for  he  shall  find 
her  sitting  at  his  doors.  Whoso  watcheth  for  her^  shall  quickly  be  with- 
out care.  For  she  goeth  about  seeking  such  as  are  worthy  of  her,  show- 
eth  herself  favorably  unto  them  in  the  ways,  and  meeteth  them  in 
every  thought.'* 

An  accurate  apprehension  of  the  main  end  and  scope  of  this  Book  will 
greatly  facilitate  the  understanding  of  it.  Different  portions  of  Scripture 
may  be  seen  to  have  different  ends — all  however  subordinate  to  one  end 
— primary  and  supreme.  Without  entering  into  detail  foreign  to  our 
purpose,  suffice  it  to  remark,  that  the  end  of  this  Book  appears  to  be — to 
set  out  a  system  of  practical  instruction,  generally  applicable.  Nor  let 
this  be  thought  a  low  gradation  in  the  Christian  scheme.  Unpalatable  as 
it  may  be  to  the  mere  professor  of  godliness,*  the  true  man  of  God  will 
honor  practical  inculcation  in  its  place,  no  less  than  doctrinal  statement. 
"  The  truth  as  it  is  in  Jesus" — that  which  flows  from  him,  leads  to  him, 
and  centres  in  him — that  which  "  we  are  to  be  learned,  and  to  be  taught 
by  him" — is  practical  truth. ^  While  other  parts  of  Scripture  show  us 
the  glory  of  our  high  calling  ;  this  may  instruct  in  all  minuteness  of  de- 
tail how  to  "  walk  worthy  of  it."  Elsewhere  we  learn  our  completeness 
in  Christ ;°  and  most  justly  we  glory  in  our  high  exaltation,  as  "joint- 
heirs  with  Christ,  made  to  sit  together  in  heavenly  places  in  Christ  Je- 
sus.'" We  look  into  this  Book,  and,  as  by  the  aid  of  the  microscope,  we 
see  the  minuteness  of  our  Christian  obligations  ;  that  there  is  not  a  tem- 
per, a  look,  a  word,  a  movement,  the  most  important  action  of  the  day, 
the  smallest  relative  duty,  in  which  we  do  not  either  deface  or  adorn  the 
image  of  our  Lord,  and  the  profession  of  his  name.  Surely  if  the  book 
conduced  to  no  other  end,  it  tends  to  humble  even  the  most  consistent  ser- 
vant of  God,  in  the  consciousness  of  countless  failures.  Not  only  there- 
fore is  the  last  chapter — as  Matthew  Henry  would  have  it — '  a  looking- 
glass  for  ladies,'  but  the  whole  Book  is  a  mirror  for  us  all. 

Nor  is  it  only  a  mirror  to  show  our  defects.  It  is  also  a  guide-book 
and  directory  for  godly  conduct.     The  details  of  the  external  life,  in  all 

give  much  valuable  assistance  to  this  study.  No  foreign  help  however  should  damp  the 
profitable  interest  of  original  research. 

1  See  Jer.  xv.  16.  2  'o  ayvnviiaai — whom  wisdom  scarcely  affords  to  sleep. 

3  Wisd.  vi.  11 — 16.  The  reader  will  find  throughout  this  Exposition  frequent  refer- 
ence to  the  Apocryphal  Books  of  Wisdom — but  only  as  human  authorities.  Mr.  Home 
has  most  demonstrably  overthrown  their  claim  to  a  place  in  the  sacred  canon.  (Introd. 
to  Script.  Vol.  i.  Append.  No.  1,  last  edit.)  Never  was  it  more  important  to  mark  the 
wide  gulf  between  inspired  and  uninspired  writings.  Nevertheless  there  seems  no  ne- 
cessity to  lose  much  valuable  and  beautiful  instruction,  only  because  the  writers  were  not 
inspired,  or  their  writings  were  tainted  with  pernicious  errors. 

^  We  fear  that  Mr.  Scott's  hearers  at  the  Lock  as  a  sect  have  not  died  away.  Their 
real  objection — as  his  son  admirably  observed — '  was  not  to  Arminianism  (of  which  they 
very  probably  scarcely  knew  the  meaning)  but  to  half,  or  more  than  half,  the  word  of  God. 
They  had  been  accustomed  to  overlook  it  themselves,  and  could  not  bear  to  have  it  pressed 
upon  their  notice  by  another.'     Scott's  Life,  pp.  23"3— 235. 

5  See  Eph.  iv.  20—24.  s  Col.  ii.  10.  ^  Rom.  viii.  17.     Eph.  ii.  6. 

B 


X  PREFACE. 

the  diversified  spheres,  are  given  or  implied  with  perfect  accuracy,  and 
with  a  profound  knowledge  of  the  workings  of  the  human  heart.  '  Be- 
side a  code  of  laws  directly  religious,  a  variety  of  admirable  rule^  stream 
forth  from  the  deep  recesses  of  wisdom,  and  spread  over  the  whole  field. '^ 
All  ranks  and  classes  have  their  word  in  season.  The  sovereign  on  the 
throne  is  instructed  as  from  Godv^  The  principles  of  national  prosperity 
or  decay  are  laid  open.^  The  rich  are  warned  of  their  besetting  temp- 
tations.* The  poor  are  cheered  in  their  worldly  humiliation.^  Wise 
rules  are  given  for  self-government."  '  It  bridles  the  injurious  tongue,^ 
corrects  the  wanton  eye,*  and  ties  the  unjust  hand  in  chains,'"'  It  pre- 
vents sloth  ;^°  chastises  all  absurd  desires  ;'^  teaches  prudence  ;"*  raises 
man's  courage  ;'^  and  represents  temperance  and  chastity  after  such  a 
fashion,  that  we  cannot  but  have  them  in  veneration."*  To  come  to  im- 
portant matters  so  often  mismanaged — the  blessing  or  curse  of  the  mar- 
riage ordinance  is  vividly  portrayed.'^  Sound  principles  of  family  or- 
der and  discipline  are  inculcated.'"  Domestic  economy  is  displayed  in 
its  adorning  consistency.''  Nay — even  the  minute  courtesies  of  daily  life 
are  regulated.'*  Self-denying  consideration  of  others,'"  and  liberal  distri- 
bution^" are  enforced.  All  this  diversified  instruction  is  based  upon  the 
principles  of  true  godliness."'  Indeed  the  Writer  may  mention  as  one 
motive  that  led  him  to  this  work  ;  that,  having  in  a  former  Exposition^' 
shown  at  large  Christian  experience  to  be  built  upon  the  doctrines  of  the 
gospel,  he  wished  to  exhibit  Christian  practice  as  resting  upon  the  same 
foundation.  That  is  not  sound  faith,  that  does  not  issue  in  practical  god- 
liness. Nor  is  there  any  true  morality,  apart  from  "  the  principles  of 
Christ."  This  Book — if  it  be  not — as  the  New  Testament — the  Rule 
of  Faith — may  surely  be  considered  as  a  valuable  Rule  of  conduct.  And 
— as  Mr.  Scott  observes — '  it  would  be  very  useful  for  those,  who  can 
command  their  time,  at  some  stated  season  every  day,  to  read  and  delib- 
erately consider  a  few  of  these  maxims,  with  reference  to  their  own  con- 
duct, in  the  various  affairs  in  which  they  are  concerned.'*^  Doubtless  if 
the  world  were  governed  by  the  whole  wisdom  of  this  single  Book,  it 
would  be  "  a  new  earth,  wherein  dwelleth  righteousness." 

One  other  weighty  consideration  the  Writer  would  advert  to,  as  having 
directed  his  attention  to  this  Book — its  distinctive  character — as  a  Book 
for  the  Young.     The  Wise  man's   father  propounded  a  most  anxious 

1  Lord  Bacon's  Advancement  of  Learning,  Book  viii.  Chap.  ii. 

2  Chap.  viii.  15,  16 ;  xvi.  10—13 ;  xx.  8,  26 ;  xxi.  1 ;  xxv.  2 — 5 ;  xxviii.  16 ;  xxix. 
14;  xxxi.  1 — 9. 

3  Chap.  xi.  14 ;  xiv.  34 ;  xxiv.  6 ;  xxviii.  2. 

4  Chap,  xviii.  ll;  xxiii.  4,  5;  xxviii.  20,  22. 

5  Chap.  XV.  16,  17;  xvii.  1;  xix.  1,  22;  xxviii.  6. 

6  Chap.  iv.  23 — 27 ;  xvi.  32 ;  xxiii.  1 — 3. 

7  Chap.  iv.  24;  x.  31 ;  xvii.  20;  xxv.  23  ;  xxvi.  20—26. 

8  Chap.  V.  20,  21  ;  vi.  25-29;  xxiii.  26,  27.  ^  Chap,  xviii.  5;  xxviii.  8. 
•0  Chap.  vi.  6—11  ;  xii.  27;  xiii.  4;  xix.  24;  xx.  4;  xxiv.  30—34. 

11  Chap.  xxi.  25,  26. 

12  Chap.  vi.  1—5;  xiv.  8,  15,  18;  xxii.  3 ;  xxv  6—10. 

13  Chap.  iv.  14,  15;  xxviii,  1. 

14  Chap.  V.  15—19,  with  xxiii.  29—35.     Basil  quoted  by  Bp.  Patrick. 

15  Chap,  xviii.  22;  xix.  14;  xxxi.  10,  with  xii.  4;  xix.  13;  xxi.  9,  19. 

16  Chap.  xiii.  2-4;  xiv.  1;  xix.  18;  xxii.  6;  xxiii.  14,  15;  xxix.  15,  17,  19,  21. 

17  Chap,  xxvii.  23—27;  xxxi.  10—27.  '^  Chap,  xxiii.  6—8;  xxv.  17. 
19  Chap.  iii.  27,  28.  "^  Chap.  xi.  24 ;  xxii.  9.  ^i  chap.  xxxi.  10,  30.: 
22  On  Ps.  cxix.                                               23  pref.  to  Comment,  on  Prov 


PREFACE.  XI 

question — "Wherewithal  shall  a  young  man  cleanse  his  way?"  His 
son  in  this  Book  has  fully  opened  the  answer — "  By  taking  heed  thereto 
according  to  thy  word.'"  Nay  he  expressly  states  the  Book  to  be  writ- 
ten for  the  heeding  of  youth."^  It  takes  them  as  it  were  by  the  hand, 
sets  up  way-marks  to  warn  against  coming  danger  and  imminent  temp- 
tations,^ and  allures  them  into  the  bright  ways  of  God  by  the  most 
engaging  motives.*  And  never  surely  was  the  object  so  momentous, 
as  at  the  present  day.  Our  young  are  growing  up  at  a  period,  when 
"  the  foundations  of  the  earth  are  out  of  course  ;"  and  when  subtle 
and  restless  efforts  are  making  to  poison  their  hearts,  and  pervert  their 
ways.  Nothing  therefore  can  be  more  important,  than  to  fortify  them 
with  sound  principles  ;  that,  when  withdrawn  from  the  parental  wing 
into  a  world  or  a  Church  (alas !  that  we  should  be  constrained  to  use 
the  term  !)  of  temptation,  they  may  be  manifestly  under  a  Divine  cover 
— the  children  of  a  special  Providence.  What  this  invaluable  Book 
impresses  upon  their  minds  is — the  importance  of  deep-seated  princi- 
ples in  the  heart ;  the  responsibility  of  conduct  in  every  step  of  life ; 
the  danger  of  trifling  deviations  for  expediency's  sake  ;  the  value  of 
self-discipline  ;  the  habit  of  bringing  everything  to  the  Word  of  God ; 
the  duty  of  weighing  in  just  balances  a  worldly  and  a  heavenly  portion, 
and  thus  deciding  the  momentous  choice  of  an  everlasting  good  before  the 
toys  of  earth. 

1  Ps.  cxix.  9.  2  Chap.  i.  4;  iv.  1,  &c. 

3  Chap.  i.  10—15-  ii.  10—19;  v.  1—13 ;  vii.  <  Chap.  iii.  1—18;  viii.  17,  &c 


EXPOSITION 


THE    BOOK    OF    PROYERBS 


CHAPTER    I. 

1.  Tlie  proverbs  of  Solomon,  the  Son  of  David,  King  of  Israel;  2.  To  know 
wisdom  and  instruction;  to  perceive  the  words  of  understanding ;  3.  To  receive 
the  instruction  of  wisdom,  justice,  and  judgment,  and  equity ;  4.  To  give  subtilty 
to  the  simple,  to  the  young  man  knowledge  and  discretion. 

The  book  naturally  opens  with  a  short  account  of  its  author. 
Solomon  is  recorded  as  the  wisest  of  men — a  man  of  wisdom, 
because  a  man  of  prayer.'  His  extraordinary  wisdom  was  the  ad- 
miration of  the  world. 2  Had  he  been  the  son  of  Jeroboam,  he 
would  have  commanded  respect.  But  he  was  the  son  of  David — 
formed  by  his  godly  prayers^  and  counsels.^  And  if  a  King's  say- 
ings— even  though  without  intrinsic  merit — are  preserved,  much 
more  should  we  listen  with  special  interest  to  the  wise  teachings 
of  this  King  of  Israel.' 

After  all,  however,  valuable  as  were  Solomon's  maxims  for  their 
own  wisdom  (exceeding  the  sages  of  his  own  or  any  other  time)  ;* 
they  claim  our  reverence  upon  infinitely  higher  ground.  "  Behold  ! 
a  greater  than  Solomon  is  here."''  Often  does  he  speak  in  the  per- 
son^ — always  under  the  inspiration^ — of  "  the  wisdom  of  God  ;"  so 
that  his  sayings  are  in  the  highest  sense  "  Divine  sentences  in 
the  lips  of  the  King.'"" 

The  great  end  of  this  inestimable  book  is  to  teach — not  secular 
or  political  wisdom  (though  many  excellent  rules  of  each  are  inter- 
spersed)"— but  that  knowledge  of  God,*^  which,  while  it  "  rnaketh 
wise  unto  salvation,  perfects  and  furnishes  the  man  of  God  unto 
all  good  works.'"^  This  is  set  forth  in  all  its  glowing  privileges.'* 
It  is  pressed  upon  us  with  intense  earnestness — as  "  the  principal 
thing" — our  very  "  life.'"'^    We  are  taught  instniction  as  the  means 

1  1  Kings  iii.  12.  Comp.  chap.  ii.  1—6.         2  i  Kings  iii.  28;  iv.  34.        »  Ps.  Ixxii.  1. 

*  ChHp.  iv.  1—4.  1  Kings  ii.  1 — 4.  1  Chron.  xxviiC  9.  5  Eccles.  i.  1 ;  xii.  9,  10. 

6  1  Kings  iv.  29—31.  7  Matt.  xii.  42.  8  Verse  20  ;  viii.  ix. ;  xxiii.  2G. 

9  2Tiin.  iii.  16.  m  Chap.  xvi.  10. 

"  Chap.  vi.  1— n  ;  xxvii.  23—27,  with  xi.  14;  xiv.  28,  34;  xx.  18.  '2  Verse  7. 

>3  2  Tim.  iii.  15—17.     Titus  ii.  11,  12.     »  Chap.  iii.  13—18.      ^'  Chap.  iv.  5—9,  13. 


2  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

of  gaining  it.  We  are  directed  to  perceive  the  inords  of  under- 
standing— to  receive  the  itistruction,  as  a  complete  rule  of  irisdom, 
justice,  judgment,  and  equity^ — sound  principles,  and  practical 
application.  Here  also  the  simple — so  readily  deluded'^ — learn 
that  suhtilty — so  needful  to  dicriniinate  between  truth  and  error  ;^ 
to  guard  them  from  false  teachers  ;^  and  to  enable  them  to  rebuke 
and  convince  gainsayers.^  Specially  is  the  young  man  directed 
to  this  book.*  From  want  of  discipline,  his  ardor  runs  to  waste. 
Let  him  seek  for  that  knowledge  and  discretion,  here  so  richly  trea- 
sured up  for  him.  For  the  religion  inculcated  is  not  that  of  feel- 
ing, imagination,  impulse,  or  sentiment :  but  it  is  the  sound  and 
healthful  energy  of  godliness,  flowing  from  the  vital  principles  of 
Scriptural  truth, 

6.  A  wise  man  will  hear,  and  will  increase  learning ;  and  a  man  of.  understand- 
ing shall  attain  unto  wise  counsels :  6.  To  understand  a  proverb,  and  the  inter- 
pretation ;  the  icords  of  the  wise,  and  their  dark  sayings. 

Not  only  the  simple  and  the  young — but  even  the  wise — may 
here  gather  instruction.  For  a  truly  wise  man  is  one — not  who 
has  attained — but  who  knows  that  he  '"  has  not  attained,"  and  is 
pressing  onwards  to  perfection. '^  David,  while  conscious  of  com- 
parative attainments,  was  ever  seeking  for  higher  light.^  Indeed 
the  richest  stores  would  soon  waste  without  constant  additions. 
Hearing  is  a  great  medium  of  knowledge.  Jethro  instructed  Mo- 
ses^— our  Lord  his  disciples.'"  Peter  enlightened  his  fellow-Apos- 
tles." Priscilla  and  Aquila  "  instructed  ApoUos  in  the  way  of 
God  more  perfectly,"'^  And  do  not  we  feel  ourselves  to  be  learners, 
the  longer  we  learn — more  and  more  ready  to  hear,  iliat  ?/;e  may 
increase  in  learning  .^'^  "  Unto  them  that  have,  more  shall  be 
given,""  And  at  such  a  crisis  as  this — a  crisis  both  of  the  Church 
and  of  the  world — how  eagerly  should  we  improve  every  medium 
of  instruction,  by  which  we  miglit  become  ^' jnen  of  understand- 
ing, and  attain  wise  counsels — to  know  what  Israel  ought  to  do  !"'^ 
And  just  as  the  wise  man  himself  expounded  his  words  and  dark 
sayings  to  the  delight  and  instruction  of  his  royal  scholar  ;i^  so  to 
a  teachable  hearer  oi  the  Divine  Revelation  many  of  its '-'deep 
things"  will  be  interpreted  in  heavenly  light.  And  hence  the 
value  of  the  minister  of  God — -'an  interpieter — one  of  a  thou- 
sand"''' — and  of  his  office  as  the  Divinely-appointed  mean  of  coming 

1  Comp.  chap.  ii.  9.  ^  Chap.  xiv.  15;  xxi.  11.     Ezek.  xlv.  20. 

3  Phil.  i.  10;   1  Thess.  v.  21.     '■  Psil.n  xvii.  4.     1  John  iv.  1.     Comp.  Acts  xvii.  11. 

5  'I'itus  i.  9;  ii.  8.     Comp.  Matt.  xxii.  1.5— 4(). 

6  Psalm  cxix.  9.  'Over  th(?  gates  of  Phito's  school,  it  was  written — Mir^ri?  ayrw/r- 
r/)>7i-i?  U7i7-(,i.  (Literally-  Lot  no  one  who  is  not  a  geometrician  enter.)  But  very  dif- 
ferent is  the  inscription  over  these  doors  of  Solomon — Let  the  ignorant,  simple,  foolish, 
young  enter.' — Cartwrighl  in  loc. — Lavater  in  c.  iv.  20 — 22. 

1  Phil.  iii.  12.     Comp.  1  Cor.  iii.  18;  viii.  2. 

8  Psalm  cxix.  98— 100,  with  18.  33,  31.  9  Exod.  xviii.  17— 2G. 

10  Matt.  xiii.  11— Ifi.    John  xvi.  13.  "  Acts  xi.  2— 18.       '2  Ibid,  xviii.  24—26. 

»3  Chap.  ix.  9;  xviii.  15.  "  Mark  iv.  21.  "5   i  Chron.  xii.  32. 

M  1  Kin<fs  X.  1—5.  "  Job  xxxiii.  23.     Comp.  Acts  viii.  27—35, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  3 

to  the  perfection  of  knowledge. i  How  many  disorders  and  heresies 
might,  have  been  spared  to  the  Church,  if — instead  of  indulging 
the  perversity  of  an  unsettled  judgment — men  had  honored  "  the 
Priest  as  the  messenger  of  the  Lord  of  Hosts,"  and  in  humble  sim- 
plicity had  "sought  the  law  at  his  mouth  V'^  Self-will  may  resist 
this  suggestion  as  Romish  domination.  But  a  teachable  subjection 
to  the  faithful  '■'■steward  of  the  mysteries  of  GoiV — coming  to 
learn,  not  to  teach — to  have,  not  the  curiosity  fed,  but  the  con- 
science satisfied — this  will  issue  in  the  "  good  thing  of  the  heart 
established  with  grace"^ — the  rich  fruit  of  reverencing  the  ordinance 
of  God. 

7.  Tim  fear  of  the  Lord  is  the  beginning  (Marg. — principal  part)  of  knowl- 
edge: hut  fools  despise  wisdom  and  instruction. 

The  preface  has  stated  the  object  of  this  Book  of  Wisdom.  The 
book  itself  now  opens  witli  a  noble  sentence  of  instruction.  '  There 
is  not'--as  Bishop  Patrick  observes — 'such  a  wise  instruction  to  be 
found  in  all  their  books,  (speaking  of  heathen  ethics,)  as  the  very 
first  of  all  in  Solomon's,  which  he  lays  as  the  ground  of  all  wis- 
dom.'^ The  fear  of  the  Lord  is  the  heginning  of  knowledge.  So 
Job  had  pronounced  before.s  So  had  the  wise  man's  father.s 
Such  is  the  weight  of  this  saying,  that  Solomon  again  repeats  it.'' 
Nay — after  having  gone  around  the  whole  circuit — after  having 
weighed  exactly  all  the  sources  of  knowledge — his  conclusion  of 
the  whole  matter  is  this,  that  the  fear  of  God  in  its  practical  ex- 
ercise "  is  the  whole  of  man'^— all  his  duty— all  his  happiness— his 
first  lesson  and  his  last.  Thus  when  about  to  instruct  us  as  from 
the  mouth  of  God,  he  begins  at  the  beginning — the  jjri7icipal part. 
All  heathen  wisdom  is  but  folly.  Of  all  knowledge— the  know- 
ledge of  God  is  the  principal.  There  is  no  true  knowledge  without 
godliness.^ 

But  what  is  this  fear  of  the  Lord  ?  It  is  that  affectionate 
reverence,  by  which  the  child  of  God  bends  himself  humbly  and 
carefully  to  his  Father's  law.  His  wrath  is  so  bitter,  and  his  love 
so  sweet;  that  hence  springs  an  earnest  desire  to  please  him,  and 
— because  of  the  danger  of  coming  short  from  his  own  weakness 
and  temptations— a  holy  /ear— anxious  care  and  watchfulness, 
"that  he  might  not  sin  against  him."  This  enters  into  every 
exercise  of  the  mind— every  object  of  life.'"  The  oldest  proficient 
in^  the  Divine  school  seeks  a  more  complete  moulding  into  its 
spirit.  The  godly  parent  trains  up  his  familyunder  its  influence." 
The  Christian  scholar  honors  it   as  the  bes^innino- — the  head — 

1  Ephes.  iv.  11  —  15.     1  Thpss.  iii.  10. 

2  Mai.  ii.  7.     Coinp.  Heb.  xiii.  17,  with  1  Cor.  iv.  8;  iii.  2—4. 

3  Heb.  xiii.  9.         -i  Preface  to  his  Paraphrase  5  Job  xxviii.  28.         «  Ps.  cxi.  10. 
ort  'o^     P'  '^'  ^^'     ^^"iP'^re  the  fine  description  by  the  son  of  Sirach.     Ecclus.  i.  14— 

8  Eccles.  xii.  13.     Comp.  Job  xxviii.  12—14,  with  28.  9  Comp.  Deut.  iv.  G,  7 

Chap,  xxiii.  17,  n  Gen.  xviii.  19.     Eph.  vi.  4. 


4  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

of  all  his  knowledge  ;  at  once  sanctifying  its  end,  and  preserving 
him  from  its  most  subtle  temptations. 

This  is  why  the  mass  around  us  despise  ivisdom  and  instruc- 
tion. Because  the  beginning  of  wisdom — '•^  the  fear  of  God — 
is  not  before  their  eyes.'"  They  know  not  its  value.  They  scorn 
its  obligation.  Wise  they  may  be  in  their  own  sight.  But  surely 
God  here  gives  them  their  right  name.  For  fools  they  must  be 
to  despise  such  a  biessuig" — to  rush  into  wilful  ruin'' — to  treasure' 
up  work  for  despairing  repentance.*  '  From  hardness  of  heart, 
and  contempt  of  thy  word  and  commandment,  Good  Lord  deliver 
us.'«  May  thy  reverential,  affectionate,  child-like  fear  be  my 
wisdom — my  security — my  happiness  ! 

8.  My  son,  hear  the  instructions  of  thy  father,  and  forsake  not  the  law  of  thy 
mother ;  9.  For  they  shall  be  an  ornament  of  grace  unto  thy  head,  and  chains 
about  thy  neck. 

Next  to  the  fear  of  the  Lord — and  always  connected  with  it- 
is  reverence  to  parents.  Let  the  young  ponder  this  connection, 
and  mark  how  the  opening  of  this  book  puts  honor  upon  "  the 
first  commandment  with  promise."*  God  here  speaks  in  the 
character,  and  by  the  mouth,  of  a  parent  or  teacher'' — blending 
paternal  tenderness  with  his  Divine  authority — Mi/  son.  The 
command  supposes  the  godly  character  of  parents,  and — unlike 
every  other  system — recognizes  the  responsiblity  of  both  parents.^ 
Their  children  are  rational  creatures.  Instruction — not  blind 
submission — must  be  inculcated.  Yet  they  are  wayward — 
Instruction  must  therefore  be  enforced  with  the  authority  of  law. 
God  himself  puts  liis  own  stamp  upon  parental  discipline.-  Hear 
it — Forsake  it  not.  Reverence  for  his  mothers  law  was  the 
honorable  mark  of  Timothy's  profession.^  Nor  must  this  rever- 
ence be  confined  to  the  years  of  restraint.  The  disciple  of  the 
Bible  will  OAvri  himself  to  be  a  child  in  relative  obligation,  long 
after  he  has  ceased  to  be  a  child  in  years."  Neither  age  nor  rank 
give  any  just  claim  for  exemption.  Joseph — when  ripe  in  years — 
the  head  of  a  family,  and  tlie  first  lord  in  Egypt — jjowed  before 
his  father's  feet.  ^^  Solomon,  in  the  glory  of  his  crown,  forgot  not 
the  respect  justly  due  io  his  mot  her. ^"^     And  the  crown  upon  his 

1  Psalm  xxxvi.  1.  2  jer.  viii.  9. 

3  Verses  '22,  24— :>2.     Comp.  1  Sam.  iv.  25.     Jer.  xxxvi.  22—32. 

4  Ctiap.  V.  12,  13.  xxix.  1.  s  Litany.  6  Ephcs.  vi.  2.     Comp.  1  Tim.  v.  4. 
T  Thus  the  prophets  were  called  Fathers — 2  Kings  ii.   12;    xiii.   14.     Our  blessed 

Lord  used  the  same  endearing  address  John  xvi.  5.  Compare  Matt.  ix.  2,  22.  Thus 
the  Apostles  also  acknowledged  both  their  individualeonvorts  and  collective  Churches^ — 
1  Tim.  i.  2.     2  Tim.  i.  2.     Titus  i.  5.     1  Cor.  iv.  1.5,  with  1  .lohn  ii.  1  ;  v.  21. 

8  See  Judges  xiii.  12.  It  is  worthy  of  remark,  that  no  ancient  system  but  the  Bible, 
recognizes  the  just  and  equal  claims  of  the  Mother.  Compare  chap.  vi.  20;  xv.  20; 
XX.  20;  xxiii.  2-2;  xxx.  17.  Lev.  xix.  3.  Deut.  xxi.  18 — 21.  Also  the  description — 
Ecclus.  iii.  1 — IG. 

9  2  Tim.  i.  5;  iii.  14,  15.        ><>  Jer.  xxxv.  8—10,  18.        n  Gen.  xlvi.  29 ;  xlviii.  12. 
12  1  Kintrs  ii.  19,  20.     Sec  also  Queen  Esther's  respect  for  Mordecai,  her  reputed 

father— ii.  20. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  5 

head,  and  the  chain  of  gold  about  Joseph's  neck^ — were  not  so 
graceful,  as  was  this  ornament  of  filial  humility.^  Wherever  we 
see  it,  it  is  the  "  putting  on  of  the  Lord  Jesus  Christ"  in  his 
lovely  example—"  going  down  with  his  parents,  and  being  subject 
to  theni"^ — Yea,  honoring  his  mother  with  his  last  dyinf  com- 
mand to  his  disciple — "  Behold  thy  mother  !"* 

The  same  reciprocal  obligation  binds  the  spiritual  father  and 
his  children.  Authority  softened  by  tenderness — instruction 
moulded  in  parental  endearment — will  always  command  its  mea- 
sure of  reverential  and  affectionate  attention.  The  Apostolical 
Ministry  to  the  Churches  of  Philippi  and  Thessalonica,  exhibits 
an  exquisite  pattern  of  this  mutual  love.^  Humility,  tenderness, 
mutual  communion,  cheerful  subjection — this  forms  the  harmony 
of  Christian  love  and  happiness. 

10.  My  son,  if  sinners  entice  thee,  consent  thou  not.  11.  If  they  say,  Come  loiih 
us,  let  us  lay  tuait  for  blood,  let  us  lurk  privily  for  the  innocent  without  cause ; 
12.  Let  us  swallow  them  up  alive  as  the  grave;  and  whole,  as  those  that  go  down 
into  the  pit;  13.  We  shall  find  all  precious  substance,  ive  shall  fill  our  houses 
with  spoil:  14.  Cast  in  thy  lot  among  us;  let  us  all  have  one  purse  :  15.  My  son, 
walk  not  thou  in  the  way  loith  them ;  refrain  thy  foot  from  their  path. 

Here  is  the  instruction  and  law  of  the  godly  parent  and  minis- 
ter. Let  the  young  hearken  to  it.  Who  that  has  the  charge  of 
youth  does  not  mourn  over  the  influence  of  evil  companions — so 
eagerly,  often  so  effectively,  exerted  1  Would  that  the  servants  of 
the  Lord  were  as  energetic  in  His  work,  as  sinners  are  in  further- 
ing the  ends  of  their  master !  Almost  as  soon  as  Satan  became 
an  apostate,  he  became  a  tempter.  And  most  successfully  does  he 
train  his  servants  in  this  work  !«  If  sitiners  entice  thee — This 
is  no  uncertain  contingency.  "  My  son" — said  the  wise  son  of 
Sirach — "  if  thou  come  to  serve  the  Lord,  prepare  thy  heart  for 
temptation.'"'  Yet  against  all  multifold  enticements,^  the  rule 
is  one — Consent  thou  not.  Consent  constitutes  the  sin.  Eve 
consented,,  before  she  plucked  the  fruit,^ — David,  before  he  com- 
mitted the  act  of  sin.'°  Joseph  resisted,  and  was  saved. ^'  Job  was 
sorely  tried;  "yet  in  all  this,  Job  sinned  not.'"^  Remember — we 
need  not  yield.  We  cannot  be  forced  to  sin'^ — else  we  might 
throw  the  blame  upon  God.  The  habitual  resistance  of  the  will 
clears  us  of  responsibility."  The  consent  of  the  will — even  it 
be  not  carried  out  into  action — lays  the  responsibility  at  our  own 
door. 

The  enticement  here  was  to  deeds  of  robbery  and  blood— 
covetousness  leading  to  murder.     Most  fiendish  was  the  cruelty 

1  Compare  chap.  iv.  9,  with  Gen.  xli.  39,  43.  2  1  Peter  v.  .5. 

3  Rom.  xiii.  14,  with  Luke  ii.  51.  *  John  xix.  27. 

5  Phil.  iv.  9—19.     1  Thess.  ii.  7—13. 
«  Chap.  xvi.  29.     Gen.  xi.  4.     Isa.  xli.  G;  Ivi.  12.  ">  Ecclus.  ii.  1. 

8  Chap.  vii.  5—23.     Comp.  Deut.  xiii.  6—8.     1  Chron.  xxi.  1.     1  Kings  xiii.  15-19. 

9  Gen.  iii.  6.  lo  2  Sam.  xi.  2—4.     Comp.  Jos.  vii.  21.  u  Gen.  xxxix.  8,  P. 
'•2  Job  i.  22 ;  ii.  10.        '3  See  James  i.  14.         '4  Comp  Rom.  vii.  14—17,  19,  20,  23, 


O  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

of  the  plot.  The  innocent  was  to  be  murdered  without  cause^ — 
swallowed  up  alive  and  ivhole — like  Korah  and  bis  company  ; 
going  down  into  the  pit  in  their  full  strength.^  The  invitation 
was  seemingly  harmless — Only  come — come  with  us.  Soon  the 
demand  rises — Cast  in  thy  lot  with  us.  The  spoil  is  sure. 
There  is  no  one  before  to  prevent,  or  afterwards  to  accuse.^  Pre- 
cious substance  will  he  found,  when  our  victim  is  destroyed.^ 
Precious  substance!  say  they — How  can  that  be  substance  at  all, 
which  belongs  only  to  a  world  of  shadows  V  Much  more,  how 
can  the  fruit  of  robbery  be  precious  with  the  curse  of  God  V 

Not  that  this  horrible  plot  is  usually  propounded  at  first.  But 
step  by  step — unless  the  Lord  graciously  restrains — it  may  come 
to  this  at  last.  Seldom  indeed  is  the  first  temptation  so  broad. 
But  the  cover  and  varnish  is  here  taken  off,  to  show  what  sin  is 
in  its  nature,  character,  and  its  certain  end.  What  young  man, 
but  would  shudder  and  start  away  from  the  wickedness,  V  pre- 
sented to  iiis  imagination  alone  7  But  this  is  the  history  of  many 
a  dekided  sinner,  hurried  on  by  the  influence  of  company  to 
lengths  of  sin  that  he  had  never  contemplated. ^  Other  etitice- 
ments  are  prepared  for  the  amiable  and  the  uninitiated,  just 
entering  into  life ;  less  fearful  and  obvious,  and  therefore  more 
really  dangerous.  For  what  "  advantage  does  Satan  get  of  us  by 
our  ignorance  of  his  devices  !"^ 

Is  it  safe  then  to  trust  in  our  good  resolutions  or  principles  ? 
No —  Walk  not  in  the  way  with  them.  The  invitation  is — Come 
with  us.  The  warning  is— Refrain  thy  foot  from  their  path.^ 
Avoid  parleying  with  them.  No  one  becomes  a  profligate  at 
once.'"  But  "evil  communications  corrupt  good  manners.""  The 
conscience — once  tender — becomes  less  sensitive  by  every  com- 
phance.  Who  of  us  can  stop  ourselves  in  the  down-hill  road? 
One  sin  prepares  for  another — pleads  for  it — nay  even  makes  it 
necessary  for  concealment.  David  committed  murder  to  hide 
his  adultery,  and  for  its  covering  charged  it  upon  the  providence 
of  God.'2 

Again  then,  we  repeat  with  all  earnestness — Refrain.  The 
path  may  be  strewed  with  flowers,  but  it  is  a  path  of  evil — perhaps 
of  blood.^^  Every  step  on  Satan's  ground,  deprives  us  of  the 
security  of  the  promises  of  God.  Often  has  ruin  followed  by  not 
refraining  from  the  first  step.'^  The  only  safety  is  in  flight. '^ 
Run  then  into   "  thy  hiding-place,  and  behind  thy  shield,''  and 

»  Gen.  iv.  8.     Ps.  x.  8.  2  Num.  xvi.  33. 

3  But  sec  Gen.  iv.  10.     2  Kings  ix.  26.      *  Comp.  Matt.  xxi.  38.      s  Psalm  xxxix  C 

«  Chap.  xxi.  6.     Ps.  Ixii.  9,  lO. 

'  Chartist  Associations  alTord  ample  evidence  of  this  awful  delusion.      8  o  Cor.  ii.  11. 

9  Chap.  iv.  14,  15.     Compare  Psalm  i.  1. 

1"  '  Nemo  fuit  reponte  turpissimus.' — Classical  adage.  "  1  Cor.  xv.  33. 

'■-  2  Sam.  xi.  4,  17,  25. 

13  Verse  16.     Isa.  lix.  7.     A  very  apt  illustration  of  the  total  depravity  of  man  in  the 
{>erverted  use  of  the  members  of  his  body. — Rom.  iii.  15. 

'^  Comp.  Mark  xiv.  54,  71.  «  Gen.  xxxix.  10,  12 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  7 

boldly  bid  thy  tempter  "  depart  from  thee."'  Awful  is  the  thought 
— that  there  is  not  a  sin,  that  the  highest  saint  of  God  may  not 
commit,  if  trusting  in  himself.  "Thou  standest  by  faith.  Be 
not  high-minded,  but  fear." 

17.  {Surely  in  vain  the  net  is  spread  in  the  sight  of  any  bird).  18.  And  iliey 
lay  wail  for  Iheir  own  blood;  they  lurk  privily  for  their  oum  lives.  19.  So  are 
the  ways  of  every  one  that  is  greedy  of  gain;  which  taketh  away  the  life  of  tlie 
owners  thereof. 

A  striking  picture  of  the  infatuation  of  sin  !  Birds  by  their  na- 
tive instinct  avoid  the  net  spread  in  their  sight.  Man  in  his 
boasted  wisdom  rushes  into  it.  These  men  thirsted  for  their  neigh- 
bor's blood.  But  in  the  end  they  laid  watt  for  their  own.  They 
lurked  jirivily  for  the  innocent  without  cause.  But  it  proved  to 
be  lurking  privily  for  their  own  lives.^  Ahab  and  his  guilty 
partner,  in  plotting  the  destruction  of  their  innocent  victim,  wori^ed 
out  their  own  ruin. ^—Little  did  Haman,  when  bent  upon  the 
murder  of  Mordecai  f  or  Judas  when  "  seeking  opportunity  to 
betray  his  Master,"^  see  that  they  were  digging  a  pit  for  them- 
selves.'' Yet  the  sinner,  would  he  but  use  his  own  eyes,  might  see 
hell  at  the  end  of  his  path.*^  But  sin  is  self-delusive — self-destruc- 
tive. So  are  the  ways — such  the  end — of  greedy.,  often  mur- 
derous gain.^  My  son — once  more  hear  thy  Father^ s  instruc- 
tion— "  Flee  these  things,'"" 

20.  Wisdom  (Marg.  Wisdoms,)  crieth  without;  she  uttereih  her  voice  in  the 
streets:  21.  She  crieth  in  the  chief  place  of  concourse,  in  the  openings  of  the  gates ; 
in  the  city  she  uttereth  her  words,  saying,  22.  How  long,  ye  simple  ones,  will  ye 
love  simplicity  ?  and  the  scorners  delight  in  their  scorning,  and  fools  hate  knowl- 
edge? 23.  Turn  you  at  my  reproof:  behold,  I  wiU  pour  out  my  Spirit  upon  you, 
I  will  make  known  my  words  unto  you. 

A  Father^s  instr^iction  has  warned  us  against  enticement. 
Wisdoni's  voice  now  invites  us  to  her  school.  And  if  there  be 
danger  in  listening  to  the  counsel  of  Satan  ;  not  less  is  there  in 
slighting  the  invitations  of  God.  For  it  is  God  the  Saviour  here 
before  us — the  Personal  Wisdom  of  God,  in  all  the  plentitude  of 
his    Divine  power,  authority,  and  grace."     And  a  glowing  pic- 

1  Ps.  cxix.  114,  115.     Comp.  Matt.  iv.  10.  2  Rom.  xi.  20. 

3  Verse  11  with  18.     Comp.  Job  xviii.  8.     Hab.  ii.  10.  ^  1  Kings  xxi.  4 — 24. 

5  Esth.  vii.  9.         6  Matt.  xxvi.  14—16;  xxvii.  3—5.        '  Ps.  vii.  15,  10;  ix,  15,  16. 

8  Matt.  vii.  13. 

9  Comp.  Job  xxxi.  39,  40.  Jer.  xxii.  17 — 19.  Mic.  iii.  10 — 12.  'How  great  a 
cheat  is  wickedness  !  It  ensnareth  the  ensnarers,  and  murders  the  murderers ;  holds  a 
darli  lantern  in  one  hand,  while  with  the  other  it  discharges  silently  a  pistol  into  our 
bosoms.' — Jeriiiin.  (Dr.  M.)  Comment  on  Prov.  Folio  1638. 

10  Verse  8,  with  1  Tim.  vi.  9—11. 

11  Ttie  cry — the  chief  place  of  concourse — the  outpouring  fountain  of  the  Spirit  is  iden- 
tified— John  vii.  37 — 39.  This  very  remonstrance — accompanied,  as  here,  with  awaken- 
ing and  encouraging  invitation — is  also  given  in  prophecy  from  the  Saviour's  own 
mouth.  Isa.  Iv.  1 — 3.  It  seems  impossible  to  give  to  the  terms  of  the  promise  any  other 
than  a  personal  applicatioa.  We  can  easily  conceive  a  spirit  to  have  wisdom.  But  thai 
an  attribute  of  wisdom  may  dispense  his  Spirit,  or  communicate  his  influence  to  others, 
is  beyond  conception.     Moreover  the  Messiah  when  on  earth  assumed  this  personal  title, 


8  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

ture  it  is.  Witness  this  great  "Apostle"' — this  heavenly  preacher 
— full  of  yearning  love  to  sinners — not  only  in  the  synagogue  and 
in  the  temple — but  crying  without  in  the  streets — in  the  chief 
flace  of  concourse — in  the  opcnins:  of  the  gates.^  The  simple 
and  the  scorner — each  loving  his  own  way — the  fools — ignorant 
only  because  they  hate  knowledge^ — these  are  the  objects  of  his 
compassionate  remonstrance — How  long  7^  A  stimulating  ex- 
ample for  his  servants  to  be  "  instant  in  season,  out  of  season," 
with  their  Master's  energy  and  earnestness  in  "plucking  the 
brands  out  of  the  fire  !"  And  who  shall  censure  this  standard  of 
Divine  devotedness? 

But  let  us  see  how  the  sinner's  case  is  dealt  with — how  all  the 
suggestions  of  unbelief — all  the  heartless  excuses  of  indolence— are 
swept  away  before  him.  God  calls  him  to  turn  at  his  reproof. 
He  cannot  turn  himself  But,  I  will  pour  out  my  Spirit  as  a  liv- 
ing fountain  up07i  you.  He  cannot  see  his  way.  But,  I  will 
make  known  my  words  unto  you.  '  I  offer  thee  both  my  word 
outwardly  to  your  ears,  and  a  plentiful  measure  of  my  Spirit  in- 
wardly to  your  heart,  to  make  that  word  effectual  to  you.'^  Do 
you  plead  that  God  reckons  with  you  for  an  inability,  which  you 
cannot  help — innate  without  your  consent?  This  is  Satan's  argu- 
ment of  delusion.  He  at  once  answers  the  charge,  by  offering  to 
you  present,  suitable,  and  sufficient  relief  He  meets  you  on  your 
way  to  condemnation  with  the  promise  of  free  and  full  forgiveness.^ 
Your  plea  will  be  of  force,  when  you  have  gone  to  him,  and  found 
him  wanting,  The  power  indeed  is  of  Him.  But  he  hath  said — 
"  Ask,  and  it  shall  be  given  you.'""  If  then  your  helplessness  is  a 
real  grievance,  bring  it  to  him  with  an  honest  desire  to  be  rid  of  it. 
If  you  have  never  prayed,  now  is  the  time  for  prayer.  If  you  can- 
not pray — at  least  make  the  effort.  Stretch  out  the  withered  hand 
in  the  obedience  of  faith.**  If  your  heart  be  hard— your  convictions 
faint — your  resolutions  unsteady — all  is  provided  in  the  promise 
— 1  will  pour  out  my  Spirit  upon  you.  Move,  then,  and  act  in 
dependence  upon  the  Almighty  Mover  and  Agent.*  Christian  ex- 
perience explains  a  mystery  unfathomable  to  human  reason.     It 

(Matt,  xxiii.  34,  with  Luke  xi.  49;)  and  his  Apostle  expressly  gives  it  to  him.  (1  Cor. 
i.  24.)  The  plural  noun  joined  with  a  singular  verb,  (Marg.  Comp.  chap.  ix.  1.)  seems 
to  point  him  out  as  the  author  and  whole  substance  of  all  wisdom, — 'the  very  wisdom 
of  the  most  wise  God,  "in  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge," 
and  by  whom  rivers  of  wisdom  arc  poured  into  man  by  the  word.'  (Glass.  Lib.  iii. 
Tract  i.  Can.  24.)  The  future  tense  in  the  original  may  possibly  give  a  prophetic  char- 
acter to  the  proclamation.  Altogether,  this  interpretation,  as  Mr.  Scott  observes,  '  gives 
to  the  exhortation  of  wisdom  a  peculiar  majesty  and  emphasis,'  setting  forth  '  the  eter- 
nal uncreated  wisdom  of  the  Father,  using  all  means  to  draw  men  to  God  ;  both  by  his 
works  and  by  his  word,  inviting  all  men  to  know  and  love  the  truth.' — Bishop  Hall. 
Compare  notes  on  v.  24.  viii.  1. 

1  Heb.  iii.  L 

2  Comp.  c.  viii.  1—5.     Matt.  xiii.  2.    John  vii.  37—39 ;  xviii.  20, 2\.    Psalm  xl.  9, 10. 

3  Verses  7,  29,  30.    Job  xxi.  14 ;  xxiv.  13.    John  Lii.  19,  20. 

*  Comp.  Matt,  xxiii.  37.     Luke  xix.  41.  42.  5  Bishop  Hall. 

6  Isa.  i.  18-,  xliii.  23—26.  7  Matt.  vii.  7. 

8  Mark  iii.  5.  s  Comp.  Phil.  ii.  12,  13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  9 

harmonizes  man's  energy  and  God's  grace.  There  is  no  straiten- 
ing— no  exclusion — with  God.  His  promises  with  one  mouth  as- 
sure a  wejcome  to  the  willing  heart.  If  it  cannot  move,  cannot  his 
Spirit  compel — point — draw  it  to  the  Saviour?  Yea,  in  the  desire 
to  turn,  hath  not  the  Saviour  already  touched  it,  and  drawn  it  to 
himself? 

24.  Because  I  have  called,  and  ye  refused;  I  have  stretched  out  my  hand,  and 
no  man  regarded ;  25.  But  ye  have  set  at  naught  all  my  counsel,  and  would  none 
of  my  reproof:  26.  /  also  will  laugh  at  your  calamity ;  I  will  mock  when  your 
fear  cometh;  27.  When  your  fear  cometh  as  desolation,  and  your  destruction 
Cometh  as  a  whirlwind;  when  distress  and  anguish  cometh  upon  you.  28.  Then 
shall  they  call  upon  me,  but  I  will  not  answer ;  they  shall  seek  me  early,  hut  they 
shall  not  fnd  me :  29.  For  that  they  haled  knowledge,  and  did  not  choose  the  fear 
of  the  Lord:  30.  They  would  none  of  my  counsel;  they  dzspised  all  my  reproof. 
31.  Tiierefore  shall  they  eat  of  the  fruit  of  their  own  way,  and  be  filled  with  their 
own  devices. 

The  Saviour  calls  by  his  word — his  providence — his  ministers — 
conscience.  But,  I  called,  and  ye  refused.  Not  till  his  caZ/s  have 
been  refused,  does  he  thunder  his  warnings.  But  such  grace,  so 
rich  and  free,  yet  rejected — who  can  take  the  gauge  of  this  guilt  1 
All  creatures  Ijeside  are  his  servants.'  Man  alone  resists  his  yoke. 
He  stretched  out  his  hand^  to  afford  help :  to  confer  a  blessing  : 
earnestly  to  beseech  its  acceptance — yea,  even  to  command  atten- 
tion to  his  call.^  But  no  man  regarded.  He  gives  the  wisest 
counsel.,  and  when  this  is  unavailing — the  most  wholesome  re- 
'proof ;  but  all  is  set  at  naught.  Thus  does  he  "  endure  with 
much  long-suffering  the  vessels  of  wrath  fitted  to  destruction."* 
But,  oh  sinner  !  the  day  cometh,  when  he,  >vho  once  yearned,  and 
wept,  and  prayed,  and  died,  Avill  have  no  pity  f  when  he  shall  be 
as  if  he  laughed  and  mocked  at  your  calamity;^  when  he  shall 
disdain  your  cry ;  when  he  shall  delight  in  the  exercise  of  his 
sovereign  justice  over  you.'^  All  will  then  be  the  desolation  of 
realized  fear^ — sudden  as  a  lohirlwind^ — the  distress  and  an- 
guish of  utter  despair.'" 

This  is  his  solemn  denunciation.  But — as  if  he  could  bear  these 
despisers  no  longer  in  his  sight — he  changes  his  address,  and  pic- 
tures the  scene  itself  in  its  strongest  colors.  They  would  not  hear 
when  I  called.  Then  they  shall  call  upon  me,  and  I  will  not 
ansioer.  They  would  not  listen  to  ray  warnings — I  will  not  listen 
•to  their  cries.  They  shall  call  upon  me — yea,  they  shall  seek  me 
early,  hut  they  shall  not  find  me.^^     Prayer,  once  omnipotent,  will 

I  Psalm  cxix.  91.  2  isa.  Ixv.  2. 

3  See  Acts  xxi.  40.         *  Rom.  ix.  22.  5  Ezek.  v.  II ;  viii.  18,  with  xxxiii.  11. 

6  Comp.  Judg.  X.  14.     Isa.  i.  24.  i  Comp.  Deut.  xxviii.  63.     Ezek.  v.  13. 

8  Chap.  X.  24. 

9  Chap.  X.  25.  Psalm  Iviii.  9.  Isa.  xvii.  13;  xl.  24.  Eastern  travellers  furnish 
abundant  illustration  of  this  striking  figure.  Paxton's  Illustrations  of  Scripture  Geo- 
graphy, pp.  412—416. — (Oliphant.) 

'«  Job  XV.  24.     Dan.  v.  5,  6,  30. 

'1  Matt.  XXV.  6 — 12.  Luke  xiii.  24—28.  Dr.  Owen  admirably  remarks  upon  this 
remonstrance  as  a  proof  of  the  Personality  of  Wisdom — "  If  these  things  express  not  a 

2 


10  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

then  be  powerless.  '  The  last  judgment  before  the  very  last  of  all 
is  come — tlie  very  outward  court  or  portal  of  hell'^ — the  misery  of 
deserted  souls.  To  be  forsaken  of  God  at  any  time  is  awful  woe  ;^ 
how^  much  more  in  the  time  of  trouble?^  But  to  have  his  coun- 
tenance— not  only  turned  fsjm  us,  but  turned  against  us — his 
frown  instead  of  his  smile — this  will  be  hell  instead  of  heaven. 

Does  this  unmeasured  wrath  seem  inconsistent  with  a  God  of 
love?  But,  is  he  not  a  just  God — "a  consuming  fire?"  And 
think  of  his  knowledge — instead  of  being  a  delight — being  hated  ; 
his  fear  not  chosen — his  gracious  counsel — none  of  it  regarded; 
all  his  reproof  despised.  Add  to  which — is  it  not  just,  that  the 
sinner,  obstinately  bent  upon  the  choice  of  his  oum  way ;  should 
not  only  gather,  but  eat  the  fruit  of  itV  that  it  should  enter  into 
him,  and  become  his  substance  ;  that  he  should  he  filled  with  it, 
even  to  satiety  f  and  that — not  only  during  his  road,^  but  at  the 
end — throughout  eternity.''  The  moral  elements  of  sin  constitute 
a  hell  of  themselves,  apart  from  the  material  fire.  '  The  fruit  of 
sin  in  time,  when  arrived  at  full  and  finished  maturity,  is  just  the 
fruit  of  sin  through  eternity.  It  is  merely  the  sinner  reaping  what 
he  has  sown.  It  makes  no  violent  or  desultary  step,  from  sin  in  time 
to  hell  in  eternity.  The  one  emerges  from  the  other,  as  does  the 
fruit  from  the  flower.  It  is  simply,  that  the  sinner  he  filled  xoith 
his  own  ways,  and  that  he  eat  the  fruit  of  his  own  devices^^ 

This  picture  might  seem  to  be  the  foreboding  of  despair.  Yet, 
such  miracles  of  Divine  grace  have  we  seen — nay,  such  are  we  our- 
selves— that  we  despair  of  none.  But  we  must  not  soften  down 
God's  own  words  by  a  misplaced  presumptuous  tenderness.  Have 
we  never  seen  them  verified  in  the  dying  chamber  of  the  hardened 
sinner,  who  has  neglected  and  scoffed  at  the  Gospel,  and  never  sent 
up  one  cry  for  mercy  on  his  soul?  And  is  there  no  warning  here 
of  the  danger  of  a  protracted  repentance  ;  of  the  worthlessness  of 
confessions  extorted  by  terror — "  howling  on  the  bed — not  weeping 
at  the  cross  ?"'  And  does  it  not  solemnly  tell  us,  that  the  day  of 
grace  has  its  limits ;'"  that  there  is  a  knock,  which  will  be  the  last 
knock  ;  that  a  sinner  may  be  lost  on  this  side  of  hell ;  intreated — 
pleaded  with — wept  over — yet  lost !  lost  even  in  the  day  of  salva- 
tion !  To  "  do  despite  to  the  Spirit  of  grace'^  (mark  the  endearing 
name) — the  Spirit  of  all  kindness — of  alluring  love — who  speaks 

person,  and  that  a  Divine  person,  the  Scripture  gives  us  no  due  apprehension  of  any 
thing  whatever.  Who  is  it  that  pours  out  the  Holy  Spirit  1  Who  is  it,  that  men  sin 
against,  in  refusing  to  be  obedient  1  Who  is  it,  that  in  their  distress  they  call  upon,  and 
seek  early  in  their  trouble"?  The  whole  Scriptures  declare  to  whom,  and  to  whom 
alone,  these  things  belong,  and  may  be  ascribed.' — Prelim.  Exercit.  to  Expos.  Heb. 
xxvii.  §  12. 

1  Bishop  Reynolds's  Works,  p.  971.  2  Hos.  ix.  12.  3  1  Sam.  xxviii.  15. 

■i  Chap.  xii.  12. 

■''  Chap.  xiv.  14.  Comp.  xxv.  IG. — '  Ad  nauseam  implebuntur,  et  comcdent,  ita  ut 
:onsiliorum  vehementer  tandem,  sed  nimis  scro,  ipsos  peniteant.' — Michaelis. 

6  Num.  xi.  4,  20.     Psalm  cvi.  13—15.  i  Isa.  iii.  11.  Gal.  vi.  7. 

8  Chalmers  on  Rom.  vi.  21.  9  Hos.  vii.  14,  with  Luke  xviii.  13 

10  Gen.  vi.  3.     Heb.  iv.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  H 

SO  sweetly,  and  strives  so  tenderly  with  us — to  wound  him  as  it 
were  to  the  soul — -this  is  a  provocation  heyond  words — beyond 
thought.  What  "  remaineth,"  but  that  which  might  strike  into 
the  very  centre  of  the  man — "  the  fearful  looking-for  of  judgment 
and  fiery  indignation,  which  shall  devour  the  adversaries  !  It  is  a 
fearful  thing  to  fall  into  the  hands  of  the  living  God."' 

32.  For  the  turning  away  of  the  simple  shall  slay  theyn,  and  the  prosperity  of 
fools  shall  destroy  them.  33.  Bui  whoso  hearkeneth  unto  im  shall  dwell  safely, 
and  shall  be  quiet  from  fear  of  evil. 

Once  again  is  the  sinner's  ruin  laid  at  his  own  door.  He  turns 
away  from  Wisdom's  voice — the  voice  of  the  pleading  Saviour. 
He  despises  the  only  remedy.  He  dies  a  suicide.  It  matters  noth- 
ing to  what  we  turn.  If  we  turn  away  from  God,  we  turn  from 
truth — from  our  true — our  eternal — interests.  And,  oh  !  be  it  re- 
membered, that  every  inattention— every  wilful  neglect — is  a  step 
towards  this  fearful  apostasy.  The  word  gradually  becomes  a  bur- 
den, then  a  scorn.  It  may  seem  to  be  a  prosperous  way.  But  it 
is  the  prosperity  of  fools — the  love  of  ease — indifference — ^ripening 
for  destruction. 2  The  lust  of  it  is  the  embrace  of  our  deadly  ene- 
my. Who  that  knows  his  own  heart  will  not  feel  it  a  matter — 
not  of  congratulation — but  of  deep  and  anxious  prayer?  "In  all 
time  of  our  wealth — Good  Lord,  deliver  us  !"^ 

But  to  close  wilh  the  sunshine  of  promise — Art  thou,  Reader — 
like  God's  own  child — hearkening  unto  him  7  Then  art  thou  un- 
der his  cover.  Thou  hast  already  found  thy  place  of  safety,  where 
no  evil  can  reach  thee — dwelling  not  only  safely.,  but  assured  of 
safety — quiet  even  frorn  fear  of  evil  :^  as  Noah  in  the  ark — in  con- 
scious security,  while  the  world  were  perishing  around  him  ;'  as 
David,  fearless  in  imminent  danger,  because  realizing  a  refuge  in 
his  God.^  Yes! — -even  the  coming  day  of  distress  and  anguisk 
brings  with  it  no  fear  of  evil.''  "The  day  will  burn  like  an  oven." 
Thou  shalt  behold  the  world  on  fire  and  feel  thou  hast  lost — thou 
canst  lose — nothing.  The  "  day  of  darkness  and  gloominess"  will 
be  to  thee  a  day  of  unclouded  sunshine — the  entrance  into  ever- 
lasting joy  ?» 

1  Heb.  X.  26— 31. 

2  Job  xxi.  11—13.  Psalm  Iv.  19;  Ixxiii.  3—20.  Jer.  xii.  1—3.  Luke  vi.  24,  25; 
xii.  16—20;  xvi.  19 — 24.  James  v.  1 — 5.  Examples  of  Israel.  Deut.  xxxii.  15 — 25. 
Jer.  xxii.  20 — 22.  Hos.  xiii.  6 — 9.  Amos  vi.  1—6.  Babylon.  Isa.  xlvii.  7 — 9.  Moab. 
Jer.  xlviii.  11—15.     Sodom.     Ezek.  xvi.  49.     Tyre.     lb.  xxvii.  2,  16,  17. 

3  Litany. 

4  Chap.  iii.  21—26.     Job  v.  21.     Psalm  xci.  5  ;  cxii.  6,  7.     Isa.  xxxii.  17—19. 

5  Gen.  vii.  11 — 16.  ®  Psalm  iii.     Compare  1  Sam.  xxx.  6. 

7  Contrasting  verses  26,  27.     Luke  xxi.  26.     Rev.  vi.  16 — 18. 

8  Mai.  iv.  1,2.     Luke  xxi.  28.     2  Peter  iii.  10—13. 


12  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


CHAPTER  II. 

1 .  My  son,  if  thou  wilt  receive  my  words,  and  hide  my  commandments  with  thee , 
2.  So  that  thou  incline  thine  ear  unto  wisdom,  and  apply  thine  heart  to  understand- 
ing ;  3.  Yea,  if  thou  criest  after  knowledge,  and  liftest  up  thy  voice  for  under- 
standing ;  4.  If  thou  seekest  her  as  silver,  and  searchest  for  her  as  for  hid  treas- 
ures ;  6.  Then  shalt  thou  understand  the  fear  of  the  Lord,  and  find  the  knowledge 
of  God.  6.  For  the  Lord  giveth  wisdom :  out  of  his  mouth  cometh  knowledge  and 
understanding. 

Wisdom  having  solemnly  warned  rebellious  scorners,  now  in- 
structs her  dutiful  children.  If,  as  is  supposed,  these  are  the  words 
of  Solomon  to  his  son,  they  are  also  the  words  of  God  to  us.  The 
dark  question  long  before  asked — "Where  shall  wisdom  be 
found?'" — is  now  answered.  Rules  are  given  for  its  .discovery. 
It  is  set  before  us — as  the  fear  and  knoivledge  of  God  ;^  a  prin- 
ciple of  practical  godliness  ;'  a  preservation  from  besetting  temp- 
tations :*  and  a  guide  into  the  right  and  safe  path.^  Hence  follow 
the  security  of  its  scholars,^  and  the  certain  ruin  of  its  ungodly 
despisers.'' 

The  rules  for  its  attainment  are  such  as  the  simplest  comprehen- 
sion can  apply.  Most  valuable  are  they  to  us.  If  carefully  pon- 
dered and  diligently  improved,  they  will  furnish  a  key  for  the  un- 
derstanding of  the  whole  word  of  God.  Let  us  examine  thera 
more  distinctly. 

Receive  my  toords—L^i  them  be  "  the  seed  cast  into  the  good 
ground  of  an  honest  and  good  heart"® — a  heart  prepared  of  God.^ 
Read  the  book  of  God — as  one  who  "  sat  at  the  feet  of  Jesus,  and 
heard  his  word.'""  Like  the  Bereans — "receive  it  with  all  readi- 
ness""— like  the  Thessalonians — with  reverential  faith — acknow- 
ledging its  supreme  authority. '^  Hide  my  commandments  with 
thee.  Carry  them  about  with  thee  as  thy  choicest  treasure,  for 
greater  security  ;i2  as  thy  furniture  always  at  hand  for  present  use. '^ 
Let  the  heart  be  the  hiding-place.  ^^  Here  let  the  treasure  be  covered. 
Satan  can  never  snatch  it  thence. 

But  there  must  be  an  active^  practical,  habit  of  attention.^' 
Ear  and  heart  must  unite.     Yet  to  incline  the  ear  and  apply  the 

1  Job  xxviii.  12,  20,  21.  2  Verse  5. 

3  Verses  7—9.  *  Verses  10—19.  s  Verse  20. 

6  Verse  21.  7  Verse  22.  s  Luke  viii.  15.  »  Chap.  xvi.  1. 

10  Luke  X.  39.  »  Acis  xvii.  11.  12  1  Thess.  ii.  13.  "  Col.  iii.  16. 

"  Chap.  iv.  20,  21;  vii.  3.    Job  xxii.  22.     Psahn  cxix.  11.        15  Luke  ii.  19,  51. 

IS  Chap.  xxii.  17;  xxiii.  12.  The  Emperor  Constantine  stood  whole  hours  to  hear 
the  word ;  and  when  he  was  requested  to  sit,  he  repHed,  '  that  he  thought  it  wicked  to 
give  ncgUgent  ears,  when  the  truth  handled  was  spoken  of  God.'  (Euscb.  de  vita  Con- 
stant. Lib.  iv.)  Foxe  records  of  Edward  VL  'that  never  was  he  present  at  any  sermon 
commonly,  but  would  exccrp  them,  or  note  them  with  his  own  hand.'  Vol.  v.  700,  New 
Edition.  Yet  Bishop  Hooper  seems  to  have  thought  that  his  Royal  Master's  love  for  the 
preached  word  needed  to  be  quickened.     Sermon  7th  on  Jonas. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  13 

heart — "  who  is  sufficient  for  these  things?"  Oh  !  my  God  !  let  it 
be  thine  own  work  on  me — in  me.  Thou  alone  canst  do  it.*  Let 
it  be  with  me  as  with  thy  Beloved  Son — -"Waken  my  ear  mornino- 
by  morning  to  hear  as  the  learned. "^  So  let  me  under  thy  grace, 
"incline  mine  ear,  and  hear,  that  my  soul  may  live."^ 

Without  this  spit  it  of  prayer — there  may  be  attention,  earnest- 
ness, sincerity  ;  yet  witliout  one  spiritual  impression  upon  the  con- 
science—without one  ray  of  Divine  light  in  the  soul.  Earthly 
wisdom  is  gained  by  study  ;  heavenly  wisdom  by  prayer.  Study 
may  form  a  Biblical  scholar;  prayer  puts  the  heart  under  a  hea- 
venly pupilage,  and  therefore  forms  the  wise  and  spiritual  Chris- 
tian. The  word  first  conies  into  the  ears  ;  then  it  enters  into  the 
heart;  there  it  is  safely  hid  ;  thence  rises  the  cry — tlie  lifting  up 
of  the  voice  in  awakened  prayer.  Thus  "  the  entrance  of  the 
word  giveth  life  ;  it  giveth  understanding  to  the  simple. '■■»  God 
keeps  the  key  of  the  treasure-house  in  his  own  hand.  "  For  this 
he  will  be  enquired  of  "^  to  open  it  unto  thee.  No  other  inspira- 
tion can  be  looked  for  than  Divine  grace  to  make  his  word  clear 
and  impressive.  Every  verse  read  and  meditated  on  furnishes  ma- 
terial for  prayer.  Every  text  prayed  over  opens  a  mine  of  "un- 
searchable riches,"  with  a  light  from  above  more  clear  and  full 
than  the  most  intelligent  exposition.  David*  and  his  wise  son^ 
sought  this  learning  upon  their  knees  ;  and  the  most  matured  Chris- 
tian will  to  the  end  continue  to  lift  up  his  voice  for  a  more  enlarged 
knowledge  of  God? 

Bat  prayer  inust  not  stand  in  the  stead  of  diligence.  Let  it 
rather  give  life  and  energy  to  it.®  Look  at  the  miner — his  inde- 
fatigable pains — his  invincible  resolution — his  untiring  perseverance 
— seeking — yea — searching  for  hid  treasures.  Such  must  be 
our  standard  in  searching  into  the  sacred  store-house  ;  leaving 
nothing  untouched  that  lies  before  us^^"  To  read — instead  of 
'■^searching  the  Scriptures" — is  only  to  skim  the  surface,  and  gather 
up  a  few  superficial  notions."    The  rule  of  success  is — Dig  up  and 

1  Chap.  XX.  12.  '  Thou  jiiving  me  the  car,  I  have  heard,  as  thou  wouldest  thy  word 
to  be  heard.' — Jerome  on  Hab.  iii.  2. 

2  Isa.  1.  4.  3  Ibid.  Iv.  3.  ^  Psalm,  cxix.  130.  5  Ezek.  xxxvi.  37. 
6  Psalm  cxix.  18,  &,c.                            7  i  Kings  iii.  9—12.  s  Eph.  i.  17,  18. 

9  On  one  side  is  Luther's  inestimable  axio.n — '  Bene  orasse  est  bene  studuisse.' 
On  the  other  side  is  the  balance  of  the  old  proverb,  'Ora  et  labora.'  Compare  Mutt.  xi. 
12.  'We  are  all,'  says  the  heavenly  Leighton,  'too  little  in  the  humble  seek.in!;and 
begging  this  Divine  knowledge  ;  and  that  is  the  cause,  why  we  are  so  shallow  and  small 

Eroficients.  "  If  thou  cry  and  lift  up  thy  voice  for  understanding,  search  for  it  as  for 
id  treasures;"  sit  down  upon  thy  knees,  and  dig  for  it.  That  is  the  best  posture,  to 
fall  right  upon  the  golden  vein,  and  go  deepest  to  know  the  mind  of  God,  in  searching 
the  Scriptures,  to  be  directed  and  regulated  in  his  ways ;  to  be  made  skilful  in  ways  of 
honoring  him,  and  doing  him  service.  This  neither  man  nor  angels  can  teach  him,  but 
God  alone.' — Sermon  on  Psalm  cvii.  43. 

1"  'Viscera  terra;  extrahimus,  ut  digito  gestiatur  gemma,  quam  petimus.  Quot  manus 
afferuntur,  ut  unus  niteat  artic-ulus !  Siiiiili  studio,  industria,,  constantia.,  Sapientis  in- 
quisitioni  incuinbendum  erat.' — Plin.  Lib.  ii.  c.  65. 

"  Comp.  John  v.  39.  Gr. — a  similar  allusion  to  the  miner's  toil.  'I  can  speak  it  by 
experience' — s  liil  a  wise  man,  '  tliat  there  is  little  good  to  be  gotten  by  reading  the  Bible 
cursorily  and  carelessly.     But  do  it  daily  and  ddigently,  with  attention  and  atlection 


14  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

down  the  field  ;  and  if  the  search  be  discouraging — dig  again. 
The  patient  industry  of  perusal  and  re-perusal  will  open  the  em- 
bosomed treasure.  "  Surely  there  is  a  vein  for  the  silver.''  Yet 
what  miner  would  be  content  with  the  first  ore?  Would  he  not 
search  deeper  and  deeper,  until  he  has  possessed  himself  of  the 
whole  treasure;  not  satisfied  with  taking  away  nuich,  but  deter- 
mined to  leave  nothing?  Thus  let  it  be  our  daily  exercise  to  ex- 
plore "  the  length,  and  the  breadth,  and  the  depth"  of  our  boundless 
stores,  until  we  be  "filled  with  all  the  fulness  of  God."=* 

This  habit  of  living  in  the  element  of  Scripture  is  invaluable. 
To  be  filled  from  this  Divine  treasury — to  have  large  portions  of 
the  word  daily  passing  tiirough  the  mind — gives  us  a  firmer  grasp, 
and  a  more  suitable  and  diversified  application  of  it.  There  can 
be  no  sound  judgment  without  this  feeding,  enriching  study.  In 
the  mere  exercise  of  reading  we  often  scarcely  know  where  to 
begin,  and  we  perform  the  routine  without  any  definite  object. 
Our  knowledge  therefore  must  be  scanty  and  inelfective.  Nor  is 
the  neglect  of  this  habit  less  hurtful  to  the  Church.  All  funda- 
mental errors  and  heresies  in  the  Church  may  be  traced  to  this 
source — "Ye  do  err,  not  knowing  the  Scriptures. "^  They  are 
mostly  based  on  partial  or  disjointed  statements  of  truth.  Truth 
separated  from  truth  becomes  error.  The  mind,  therefore,  prayer- 
fully occupied  in  the  search  of  Divine  truth, — crying  and  lifting 
up  the  voice — will  never  fail  to  discern  the  substance  and  precious- 
ness  of  the  two  great  principles  of  godliness — The  fear  and 
knowledge  of  God.  There  is  no  peradventure  nor  disap|)ointment 
in  this  search — Then  slialt  thou  understand — The  Lord  giveth 
wisdom  ;  it  cometh  out  of  his  mouth.     None  shall  search  in  vain.* 

7.  He  layeth  up  sound  toisdom  for  the  righteous :  he  is  a  buckler  to  them  that 
walk  uprightly.  8.  He  keepeth  the  paths  of  judgment,  and  preserveth  the  way  of 
his  saints.  9.  Then  shalt  thou  understand  righteousness  and  judgment,  and  equity ; 
yea,  exeiy  good  path. 

Vanity*  and  foolishness^  are  the  stamp  on  the  wisdom  of  this 
world.  Here  is  sound  wisdom.  It  looks  at  things,  not  in  their 
notions,  but  in  tbeir  proper  substance.  It  is  sound,  because  it  is 
practical.   It  is  indeed  a  hid  treasure'' — so  safe,  that  no  spoiler  can 

and  you  shall  find  such  an  efficacy,  as  is  to  be  found  in  no  other  book  that  can  be 
named.' — Krasmus's  Preface  to  Luke.  Peter  Martyr  gives  the  same  testimony,  Epist. 
Dedic.  to  Comment  on  Rom.  The  following  relic  of  our  renowned  Elizibeth,  vvjll  be 
read  both  with  interest  and  ])rofit.  It  was  written  on  a  lilank  leaf  of  a  blacklitter 
Edition  of  St.  Paul's  epistles,  which  she  used  during  her  lonely  imprisoninent  at  VVood- 
stocK.  The  volume  itself  curiously  embroidered  from  her  own  hand,  is  preserved  in  the 
Bodleian. — '  August.  I  walk  many  times  into  the  pleasant  fields  of  the  Holy  Scriptures, 
where  I  pluck  up  the  goodlisome  herbs  of  sentences  by  pruning,  eat  them  by  reading, 
chew  them  by  musing,  and  lay  them  up  at  length  in  the  high  scat  of  memnrie,  by  gath- 
ering them  together,  that  so,  having  tasted  their  sweetness,  I  may  the  less  [jerceive  the 
bitterness  of  this  miserable  life.' — Miss  Strickland's  Queens  of  England,  vi.  113. 

1  Job  x.xviii.  I.  2  Eph.  iii.  18,  19.  3  Matt,  xxii.29. 

*  Job  xxxii.  8.  Isa.  xlviji.  17;  liv.  13.  James  i.  5,  17.  Compare  Gen.  xli.  38,  39 
Exod.  iv.  12.     Dan.  i.  17. 

6  Eccles.  i.  18.  «  1  Cor.  iii.  19.  •>  Verse  4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  15 

reach  it ;  so  free,  that  every  smner  may  have  access  to  it.  Yes  ; 
in  the  Son  of  God  himself  "are  hid  all  the  treasures  of  wisdom 
and  knowledge."  All  these  treasures  in  him  are  laid  ii^p  for  the 
righteous — made  over  to  them.'  Oh,  let  us  draw  upon  this  infi- 
nite treasure  daily — hourly — according  to  present  need.  Here  is 
our  light  to  direct  cm  upright  walk.  '  To  those  that  are  true  and 
upright  in  heart,  he  will  in  his  own  good  time  reveal  true  and 
saving  knowledge,  and  that  sound  spiritual  rnsdom,  which  shall 
make"  them  eternally  happy.'^  Our  faithful  God  is  a  buckler  to 
them  that  walk  uprightly^ — covering  us  by  the  exercise  of  this 
wisdom  from  that  subtle  sophistry,  which  would  spoil  us  of  our 
treasure. 4  Our  path  indeed  is  fraught  with  danger;  beset  with 
temptation;  yet  is  it  safe^— kept  and  preserved  by  Almighty 
power ;  so  that  the  loay  of  his  saints,  even  on  the  very  edge  of 
the  enemy's  ground,^  is  guarded  from  deadly  ill. 

We  may  observe  also  the  completeness  of  this  godly  privilege. 
For  not  only  does  it  enlarge  our  knowledge  of  Gud,''  but  it  brings 
us  to  a  full  understanding  of  every  practical  obligation.  That 
only  is  sound  wisdom,  that  guides  our  feet  into  every  good  path  ; 
that  "  makes  the  man  of  God  perfect,  throughly  furnished  unto  all 
good  works.'"s  q^l^e  wisdom  or  grace  that  saves  the  soul,  sanctifies 
the  heart  and  life.^ 

10.  When  wisdom  entereth  into  thins  heart,  and  knowledge  is  pleasant  unto  thy 
soul;   11.  Discretion  shall  preserve  thee,  understanding  shall  keep  thee. 

We  have  seen  the  good  that  wisdom  brings  to  us.'°  Now  see 
the  evil,  from  which  it  preserves  us.  But  observe  its  place  — m 
the  heart.  Here  only  has  it  any  life  or  power."  While  it  is  only 
in  the  head,  it  is  dry,  speculative,  and  barren.  When  it  entereth 
into  the  heart,  all  the  affections  are  engaged,  and  how  pleasant 
is  it  to  the  soul  .''^  Religion  noio  is  no  lifeless  notion.  It  is 
handled,  tasted,  enjoyed.  It  gives  a  discreet  and  understanding 
direction  to  the  whole  conduct.  It  becomes  not  only  an  external 
rule,  but  a  preserving, keeping  principle  ;>3  like  the  military  guard 
for  the  safety  of  the  royal  person. '^  Before,  it  was  the  object  of 
our  search."  INow,  having  found  it,  it  is  our  pleasure.  Until  it 
is  so,  it  can  have  no  practical  influence.  It  is  "  the  man  whose 
delight  is  in  the  lauj  of  the  Lord,''  who  is  preserved  from  "  walk- 
ing In  the  counsel  of  the  ungodly. "'«  All  other  restraints — educa- 
tion, conviction,  high  moral  principle — are,  at  best,  only  partially 

1  Co],  ii.  3.     1  Cor.  i.  30.  2  Bishop  Hall. 

3  Ch;ip.  XXX.  5.     Psalm  Ixxxiv.  11.  ^  Chap.  xxii.  1-2. 

5  Chap.  IV.  11;  viii.  20.  Deut.  xxxiii.  26—29.  1  Sam.  ii.  9.  Ps.  xxxvii.  23,  24; 
Ixvi.  9. 

6  1  Sam.  XXV.  39;  xxvii.  1,  with  xxix.  2  Cor.  xii.  7—9.  ''  Verse  5. 
8  2  Tim.  iii.  15—17.  9  Titus  ii.  11,  12.  '<>  Verse  5.  ^  Chap.  iv.  23. 
»2  Chap.  xxiv.  13,  14.     Job  xxiii.  12.     Psalm  cxix.  103.     Jer.  xv.  16. 

13  Chap.  iv.  6;  vi.  22—21.     Psalm  xvii.  4;  cxix.  9—11,  104. 

14  1  Sam.  xxvi.  16.  2  Kings  xi.  11.  "  Verse  4. 
16  Psalm  i.  1,  2.     Comp.  chap.  vii.  4,  5. 


16  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

operative.  The  reclaimed  drunkard  viay  be  true  to  his  Temper- 
ance pledge  ;  but,  if  the  "  root  of  bitterness"  be  untouched,  he 
may  be  a  Socialist,  or  a  Chartist,  or  revel  in  some  other  equally 
ruinous  course.  External  wickedness  may  be  exchanged  for 
decent  formality.  Vagrant  aflTections  ma}'^  be  turned  from  some 
object  of  vanity  ;  yet  not  fixed  upon  the  Divine  centre  of  attraction. 
The  mind  may  be  disciphned  from  utter  unprofitableness,  only  to 
indulge  in  the  idolatry  of  talent,  or  the  fascinations  of  poisoned 
literature.  The  folly  of  the  pride  of  life  may  be  resisted,  yet 
pride  in  other  of  its  multiform  fruits  tenderly  cherished.  In  all 
these  cases,  the  principle  is  unsubdued.  The  forsaken  sin  only 
makes  way  for  some  more  plausible,  but  not  less  baneful,  passion. 
The  heart,  cast  into  the  inoukl  of  the  Gospel,  is  the  only  crucifix- 
ion of  the  flesh' — the  only  antidote  to  those  snares  from  within 
and  from  without,  which  so  imperceptibly,  yet  so  fatally,  estratjge 
us  from  God.  Never,  till  the  vital  principle  is  implanted,  is  their 
mischief  discerned.  Never,  till  then,  does  the  heart  find  its  proper 
object — its  true  resting-place. 

12.  To  deliver  thee  from  the  way  of  the  evil  man,  from  the  man  that  speaketh 
f Toward  things ;  13.  Who  leave  the  paths  of  uprightness,  to  walk  in  the  ways  of 
darkness;  14.  Who  rejoice  to  do  evil,  ami  delight  in  the frowardness  of  the  wick- 
ed;    15.    Whose  ways  are  crooked,  and  they  froward  in  their  paths. 

Some  of  the  various  snares  for  the  young,  are  about  to  be  detailed ; 
a  fearful  picture  of  the  temptations,  to  which  our  beloved  children 
are  exposed  !  Will  it  not  awaken  our  earnest  cries  for  their  im- 
mediate and  solid  conversion  to  God  ;  that  ivisdom  may  indeed 
enter  into  their  hearts^  and  its  pleasures  be  really  enjoyed  ;  that 
they  may  have  a  religious  taste  as  well  as  a  religious  education  ; 
that  they  may  know  the  Gospel — not  only  in  the  conviction  of  their 
conscience,  or  the  excitement  of  their  feelings — but  in  the  entire 
renewal  of  their  hearts  before  God  ?  This — and  nothing  else — will 
preserve  i.hem  from  the  snare  of  their  cruel  foe.  Every  town  and  vil- 
lage swarms  with  his  emissaries  :  first,  initiated  themselves  into  the 
mysteries  of  his  art ;  then  going  forth,  laborious  and  practised  teach- 
erS;  well  trained  by  their  Master  for  his  murderous  work.  Against 
one  of  these  enticements  we  have  been  before  warned.'^  Another  is 
here  given  : — The  tempter  bears  his  character  upon  his  lips  ;  the  evil 
Tiian^  that  speaketh  2)roud  things  against  God — his  law — his 
word  ;  like  a  poisonous  fountain  sending  up  poisoned  waters.  Oh  ! 
how  quickly  does  the  contamination  spread  !  He  does  not  sin  in 
ignorance.  He  and  his  companions^  have  probably  been  trained 
in  the  paths  of  nprightitess.  But  they  were  ready  for  the  first 
opportunity  to  leave  the  paths  which  they  never  loved,  to  walk  in 
the  ways  of  darkness — more  suitable  to  their  taste,  and  which 
their  hearts  do  love.^     And  now,  having  left  the  hated  paths,  they 

»  Rom.  vi.  17,  18.     2  Cor.  iii.  18.     Gal.  v.  ^1.  2  chap.  i.  10— IG. 

3  The  change  to  the  phiral  nuiiilicr  {Ihc  man — who  leave)  implies  couffderacy. 
«  Chap.  iv.  IG,  17.     Job  xxiv.  13—16.    John  iii.  19,  20. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  17 

become  foremost  in  iniquity.  They  rejoice,  like  Satan  himself,  to 
do  evil^ — to  draw  their  fellow  sinners  into  the  net ;  and  they  delio-Jit 
in  those,  who  are  most  froivard  in  their  wickedness.^  Thus  they 
plunge  deeper  and  deeper  into  sin,  till  all  traces  of  the  straight  way 
are  lost  to  their  eyes,  and  all  their  waj/s  become  crooked,  leadino- 
with  sure  steps,  to  eternal  ruin.  Is  not  this  the  picture,  drawn  to 
the  very  life,  of  many  a  Sunday-scholar,  or  a  child  of  godly  parents, 
the  subject  of  deep  and  tender  care,  "  hardened  through  the  de- 
ceitfulness  of  sin"^ — the  neglect  of  faithful  warning — the  stifling 
of  solemn  conviction  ?  How  do  they  deserve  to  be  left  of  God, 
who  have  first  left  him  with  such  fearful  aggravation  !  Young 
man  !  especially  shun  companions,  who  are  sinning  against  belter 
knowledge  and  instruction.  They  are  hardened  in  devotedness 
to  their  master's  work.  Oh  !  if  misguided  sinners  could  but  see 
sin  in  its  horrid  deformity,  and  certain,  eternal  ruin,  would  not 
"  their  hearts  meditate  terror?"  But,  the  crookedness  of  their 
ways  hides  the  end  from  view.  Satan  presents  the  bait,  palliates 
the  sin,  covers  the  enormity,  closes  the  eyes,  and  conceals  the  cer- 
tain end  of  all — Hell.^  The  froward  in  their  paths  cannot — 
will  not — turn  back. 

16.  To  deliver  thee  from  the  strange  woman,  from  thz  stranger,  which  Jlattereth 
with  her  lips  ;  17.  W hich  forsaketh  the  guide  of  her  youth,  andforge'iath  the  cov- 
enant of  her  God.  18.  For  her  house  inclineth  unto  death,  and  her  paths  unto 
the  dead.  19.  None  that  go  unto  her  return  again;  neither  take  they  hold  of  the 
paths  of  life. 

Another  snare  of  the  fowler  is  here,  as  often  in  the  course  of  this- 
Book,  graphically  portrayed.^  Wisdom  hidden  in  the  heart  is, 
as  before,  the  most  effectual  deliverance.  This  wisdom,  will  show 
itself  in  restraining  even  the  eye  from  the  hurtful  object.^  Ought 
not  the  strange  woman — even  if  she  be  born  and  baptized  in  a 
Christian  land — to  be  counted  as  a  stranger,''  and  foreigner  among 
us?  A  wWe  flatterer  tvith  her  lips f^  forsaking  him,  whom  she 
willingly  took  as  the  guide  of  her  youth  ;  forgetting  this  solemn 
bond  of  the  covenant  of  her  God.^     The  slave  of  her  lust — having 

1  Comp.  Isa.  iii.  9.     Jer.  xi.  15.     God's  heavy  judgment.     2  Thess.  ii.  12. 

2  The  sin  ofihe  heathen.     Rom.  i.  32.  3  Heb.  iii.  13. 

4  Ps;ihn  cxxv.  5.     Koin.  vii.  21,  with  2  Cor.  \v.  3,  4. 

5  Chap.  V.  3—20;  vi.  21;  vii.  5 — 23;  xxii.  14;  xxiii.  27.  Some  commentators  give 
an  allegorical  interpretation  to  these  pictures — as  de.scriptive  of  idohitry  or  false  doctrine. 
'  But  surely,'  as  Mr.  Holden  well  observes,  '  if  there  be  any  dependence  to  be  placed  upon 
the  language  of  the  .sacred  writer,  any  propriety  in  his  expressions,  it  is  to  be  understood 
in  its  literal  sense,  as  a  warning  against  the  seduction  of  harlots.  The  spirit  of  allegori- 
cal interpretation  may  make  the  Scriptures  speak  whatever  is  prompted  by  the  wildest 
fancy,  or  the  deepest  fanaticism.' — Improved  translation  of  Proverbs.  By  Rev.  George 
Holden,  8vo.  1819. — Comp.  Scott  in  loco. 

6  Comp.  Job  .xxxi.  1,  and  our  Lord's  rule.     Matt.  v.  28. 

'  Tlie  strange  -woman — a  stranger.  Two  diflerent  words  in  the  Hebrew — the  latter 
appearing  to  mark  a  foreigner.  Comp.  Deut.  xxiii.  17.  Lev.  xix.  29.  It  is  however 
but  too  evident,  that  this  abandoned  class  was  not  confined  to  foreigners.  Comp.  Gen. 
xxxviii.  12.     Judges  .xi.  1.     1  Kings  iii.  16. 

8  Chap.  V.  3;  vii.  21. 

8  Mai.  ii.  14 — IG.     Comp.  Ez.  xvi.  59,  69.     Does  not  this  sacred  view  of  the  marriage 

3 


18  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

no  guide  but  herself ;  no  will  but  her  own;  no  pleasure  but  sen- 
sual gralification — quickly  she  becomes  her  own  and  her  victim's 
murderer.  Her  house  is  the  land  of  death.'  Eternal  death  is  her 
doom.*^  Her  'paths  incline  to  the  dead,  with  the  awful  monuments 
of  Divine  vengeance  in  olden  time.^  Some  instances  indeed  oi  de- 
liverance are  given — not  so  much  examples,  as  sjjecial  miracles, 
of  grace,  to  show  how  far  the  "  arm  of  the  Lord,"  and  the  Gospel 
of  his  grace  can  reach. ^  But  so  rare  are  they,  that  it  is  as  if 
scarcely  none^  that  go  unto  her  were  known  to  return  again. 
And  what  madness  is  it  to  rush  into  the  snare  upon  so  faint  and 
glimmering  hope  of  escape  !  The  spell  of  lust  palsies  the  grasp, 
■by  wliich  its  victim  might  have  taken  hold  of  the  paths  of  life  for 
its  deliverance.  Those  that  are  "  saved — it  is  so  as  by  fire""^ — the 
wonder  of  heaven  and  earth? — "Is  not  this  a  brand  plucked  out  of 
the  fire  ?"^ 

20.  That  thou  maycst  walk  in  the  loay  of  good  men,  and  keep  ike  path  of  the 
righteous;  21.  For  the  upright  shall  dwell  in  the  land,  and  the  perfect  shall  re- 
main in  it ;  22.  But  the  wicked  shall  be  cut  of  from  the  earth,  and  the  transgres- 
sors shall  be  rooted  out  of  it. 

Here  is  the  consummating  blessing  of  engrafted  irisdoin.  Not 
only  does  it  deliver  from  evil  men  ;  but  it  guides  us  into  the  icay 
of  good  men.  Thus  endued  with  wisdom — thus  clad  with  di- 
vine armor, — thou  shalt  have  courage,  like  Joseph,  to  turn  thy 
face  froni  the  enchantment  of  sin,**  and  keep  the  paths  of  the  right- 
eons — rugged  indeed  and  difficult,  yet  the  only  patlis  of  rest  and 
security.^  Thus  shalt  thou  divell  and  remain  in  the  land,  as  its 
rightful  inheritor ;"'  having  the  best,  portion  in  earth,  and  an  in- 
finitely better  portion  in  heaven  ;  while  the  wicked  and  transgres- 
sors, though  they  may  "  enjoy  the  pleasures  of  sin  for  a  season," 
shall  be  ultimately  cut  off,  rooted  out,  and  "driven  away"  into 
everlasting  ruin." 

And  now,  what  serious  reader  of  this  chapter  can  fail  to  esti- 
mate above  all  price,  the  privilege  of  being  early  enlisted  under 
the  banner  of  the  cross  ;  early  taught  in  the  ways,  and  disciplined 
in  the  school,  of  the  Bible  ;  and  early  led  to  hide  that  blessed  book 
in  the  heart,  as  the  rule  of  life,  the  principle  of  holiness,  the  guide 
to  heaven  ? 

Parents,  Sponsors,  Teachers  of  5^outh  !  ponder  your  deep  respon- 
sibility with   unceasing  prayer  for  special  grace  and  wisdom.     Be- 

ordinance  reliuke  the  sanction  now  given  hy  our  law,  and  accredited  even  by  Christian 
professors,  which  has  reduced  it  to  the  degradation  of  a  mere  civil  contract  1 

1  Chap.  V.  5.  2  Gal.  v.  19—21.     Eph.  v.  5.     Rev.  xxi.  8;  xxii.  15. 

3  'The  dead.' — Scott  and  Bishop  Patrick  in  loco.  Comp.  chap.  ix.  18.  Heb.  Mede's 
■learned  discourse,  vii. 

■*  Solomon's  own  case.     Comp.  Luke  vii.  37 — 50.     1  Cor.  vi.  9 — 11. 

5  None  in  comparison,  very  few.     Comp.  Isa.  lix.  4  ;  Ixiv.  7.  ^1  Cor.  iii.  15 

7  Zech.  iii.  2.  «  Gen.  xxxix.  9,  10.  9  Cant.  i.  7,  8.     Jer.  vi.  16. 

w  Psalm  xxxvii.  9,  11,  22,  29,  34.     Matt.  v.  5. 

n  Chap.  X.  30 ;  xiv.  32 ;  xv.  25.     Psalm  Ui.  5—7;  xcii.  7.     Matt.  iii.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS,  19 

ware  of  glossing  over  sins  with  amiable  or  palliating  terms.  Let 
young  people  be  always  led  to  look  upon  vicious  habits  with  hor- 
ror, as  the  most  appalling  evil.  Discipline  their  vehemence  of  feel- 
ing and  ill-regulated  excitement.  Keep  out  of  sight— as  far  as 
may  be — books  calculated  to  inflame  the  imagination.  To  give 
an  impulse  to  the  glowing  passion,  may  stimulate  the  risino-  cor- 
ruption to  the  most  malignant  fruitfulness.  Oh  !  what  wisdom  is 
needed  to  guide,  to  repress,  to  bring  forth,  develop  safely,  and  to 
improve  fully,  the  mind,  energies,  and  sensibilities  of  youth  ! 

Young  man  !  Beware  !  Do  not  flatter  thyself  for  a  moment 
that  God  will  ever  wink  at  your  sinful  passions — that  he  will  al- 
low for  them,  as  slips  and  foibles  of  youth.  They  are  "  the  cords 
of  your  own  sins,"  which,  if  the  power  of  God's  grace  break  them 
not  in  time,  will  "  hold"  you  for  eternity.'  Shun  then  the  society 
of  sin,  as  the  infection  of  the  plague.  Keep  thy  distance  from  it, 
as  from  the  pit  of  destruction.  Store  thy  mind  with  the  preserva- 
tive of  heavenly  wisdom.  Cultivate  the  taste  for  purer  pleasures. 
Listen  to  the  fatherly,  pleading  remonstrance,  inviting  to  thy  hiding 
place,  thy  rest — "  Wilt  thou  not  from  this  time  cry  unto  me  ;  '  My 
Father  !  thou  art  the  guide  of  my  youth  ?'  "^ 


CHAPTER   IIL 


1.  My  son,  forget  not  my  law;  but  let  thine  heart  keep  my  commandmerUs ; 
2.  For  long  life,  and  peace  shall  they  add  to  thee. 

This  is  not  the  stern  language  of  command.  We  are  listening 
to  our  Father's  voice  in  all  the  endearing  persuasiveness  of  prom- 
ise— Ml/  sou.  He  had  before  instructed  us  to  seek  and  search 
after  wisdom,  and  set  out  before  us  its  invaluable  blessings.^  Now 
he  calls  us  to  bring  it  into  practical  exercise — Forget  not  my  law. 
Not  the  infirmity  of  the  memory,  (for  which  a  special,  though  we 
fear  too  much  neglected,  help,  is  provided,)^  but  the  wilful  forget- 
fulness  of  the  heart.'  is  here  implied.  Let  thine  heart — like  the 
ark  of  the  testimony — be  the  keeping  place  of  my  commandments.^ 
And  is  not  this  the  child's  desire — ''  O  that  my  ways  were  directed 
to  keep  thy  statutes  ?"''  while  his  conscious  helplessness  takes  hold 
of  the  covenant  promise — "1  will  put  my  law  in  their  inward  parts, 
and  write  it  in  their  hearts."* 

Herein  lies  our  interest,  not  less  than  our  obligation.  The  re- 
ward of  this  lively  obedience  (need  we  add — a  reward  of  grace  ?) 

»  Chap.  V.  22.  2  Jer.  iii.  4.  3  Chap.  ii.  <  John  xiv.  26. 

5  Chap.  ii.  17.  Psalm  ix.  17^  x.  4.  Comp.  chap.  iv.  5.  Deut.  iv.  23.  Psalm  cxix. 
93,  17G.                                        >                     F         F 

«  Chap.  iv.  4.    Deut.  xi.  18.     Isa.  Ii.  7,  with  Exod.  xl.  20.  Heb.  ix.  4. 
'  PsiUm  cxix.  6.  Comp  ver.  69,  129.  8  jer.  xxxi.  33. 


20  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  a  long  and  happy  life — the  highest  earthly  good.'  The  wicked 
indeed  live  long,  and  the  godly  often  "live  out  only  half  his  days." 
The  wicked  die  in  outward  comfort,  the  righteous  in  outward 
trouble.2  But  length  of  days  is  the  promise  to  tiie  righteous — 
whether  for  earth  or  for  heaven,  as  their  Father  deems  fittest  for 
them.  In  itself  the  promise,  as  regards  this  life,  has  no  charm. 
To  the  ungodly,  it  is  a  curse  ;^  to  the  people  of  God,  a  trial  of  faith 
and  patience;^  to  all  a  weariness.^  But  peace  added  forms  the^ 
sunshine  of  the  toilsome  way^ — "peace  with  God  through  the 
blood  of  sprinkling,"^  eternal  peace  in  his  home  and  in  his  bosom* 
— where  all  the  fightings  of  a  rebellious  flesh — all  the  counterstriv- 
ings  of  a  perverse  and  ungovernable  will,  shall  have  ceased  for- 
ever. "  Blessed  are  they  that  do  his  commandments,  that  they 
may  have  right  to  the  tree  of  life,  and  may  enter  in  through  the 
gale  into  the  city."^ 

3.  Let  not  mercy  and  truth  forsake  thee ;  hind  them  about  thy  neck;  write  them 
upon  the  table  of  thine  heart ;  4.  So  shall  thou  find  favor  and  good  understand- 
ing (Marg.  success),  in  the  sight  of  God  and  man. 

Mercy  and  truth  are  the  glorious  perfections  of  God — always  in 
exercise — always  in  combination'" — for  his  people's  good.  While 
we  rest  upon  them  for  salvation,  let  us  copy  them  in  our  profession. 
Are  not  his  children  new  created  in  his  image.  Let  then  our  Fa- 
ther's image  be  manifested  in  us,  "as  his  dear  children.""  Let 
these  graces  be,  as  with  God,  in  combination.  '  The  want  of  one 
buries  the  commendation  of  the  other.  Such  a  one  is  a  merciful 
man  to  the  poor ;  but  there  is  no  truth  in  him.  Such  a  one  is  very 
just  in  his  dealings,  but  as  hard  as  flint."^  "  Put  on,  as  the  elect  of 
God,  bowels  of  mercy.  But  he  not  one  to  another.  Speak  every 
man  truth  with  his  neighbor.'"^  Nor  must  these  virtues  be  in  tem- 
porary or  occasional  exercise. .  Let  tliem  not  forsake  thee.  Bind 
them  a.B  jewels  about  thy  neck.  ^*  Let  them  be  ^^  written — not  in 
tables  of  stone,  but  in  fleshly  tables  of  the  heart." '^  God  indeed  is 
not  thy  debtor — yet  none  shall  serve  him  for  naught.  The  man 
who  shews  mercy  to  his  neighbor  shall  find  it  with  hiin.'^  "  They 
that  deal  truly  are  his  delight."'''  So  shalt  thou  find  favor  and 
good  understanding^^ — (success)'^  both  iii  his  sight,  and  in  the 

1  Psalm  xxxiv.  12.    Comp.  ver.  16;  iv.  10;  ix.  11 ;  x.  27.    Job.  x.  12. 

2  Eccles.  ix.  2.  3  Gen.  iv.  11—15.    Isa.  Ixv.  20. 

4  Gen.  xxvii.  4G;  xlvii.  9.    1  Kings  xix.  4.    Phil.  i.  23,  24.    Rev.  xxii.  20. 

5  Chap.  XV.  15.    Psahn  xc.  10.     F.'-cles.  xii.  1. 

6  Psalm  cxix.  1G5.     Isa.  xxxii.  17;  xlviii.  17,  18. 
•>  Rom.  V.  1.     Eph.  ii.  13,  14.     Col.  i.  20. 

8  Psalm  xxxvii.  37.     Isa.  Ivii.  2.  »  Rev.  xxii.  14. 

1"  Gen.  xxxii.  10.  Psalm  xxv.  10;  Ixxxv.  10;  Ixxxix.  14;  Ps.  c.  5;  cxvii.  2.  Mic. 
vii.  18—20. 

"  Eph.  iv.  24;  v.  1,  2,  9.  12  p.  Taylor's  exposition  of  Prov.  I— IX.  4to.  1655-7. 

"  Col.  iii.  12  with  9.     Eph.  iv.  25.  "  Chap.  vi.  21 ;  vii.  3.     Deut.  vi.  8. 

>s  Chap.  vii.  3.    2  Cor.  iii.  3.  '^  Psalm  xviii.  25.     Matt.  v.  7. 

w  Chap.  xii.  22.  »8  Psalm  cxi.  10.  w  Jos.  i.  7,  8.  (M.  R.) 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  21 

sight  of  man.  Witness  Joseph  in  Egypt  * — David  in  the  family 
of  Saul'^ — the  servants  of  God  in  the  Eastern  courts^ — the  early 
Christians  with  the  people  around  thern.^  What  is  more  lovely 
than  thus  to  live  down  reproach  by  consistent  godliness  ?  What 
more  acceptable  to  God,  or  more  edifying  to  the  Church  ?«  Was 
not  this  the  record  of  "  the  holy  child,  that  he  increased  in  wisdom 
and  stature,  and  in  favor'  loith  God  and  man  ?"*  The  high- 
est crown  of  a  youthful  profession  is  conformity  to  the  Divine 
pat  tern  J 

6.  Trust  in  the  Lord  wilh  all  thine  heart,  and  lean  not  to  thine  own  understand- 
ing.    6.  In  all  thy  loaijs  acknowledge  him,  and  he  shall  direct  thy  paths. 

This  is  the  polar-star  of  a  child  of  God — faith  in  his  Father's 
providence,  promises,  and  grace.  Let  the  eye  look  upward,  and 
all  will  be  light. ^  This  is  the  privilege  of  adoption.  The  un- 
meaning expression  of  trust  on  the  lips  of  the  ignorant  and  un- 
godly is  a  fearful  delusion.  What  ground  of  confidence  can  there 
be,  when  there  is  every  thing  to  fear  ?  Can  the  sinner's  God — a 
just,  avenging  God — be  an  object  of  trust  7  What  owe  we  to 
that  precious  atonement,  which  has  opened  up  our  way  to  a  recon- 
ciled God,*  and  assured  our  confidence  in  him  as  our  Friend  and 
Counsellor !  Nor  is  tliis  tlie  cold  assent  of  the  enlightened  judg- 
ment. It  is  the  trust  of  the  heart — of  all  the  heart.  It  is  a  child- 
like confidence  without  wavering,'"  in  our  Father's  well-proved 
wisdom,  faithfulness,  and  love.  Any  limit  to  this  confidence  is  a 
heinous  provocation. ''  He  is  truth  itself.  Therefore  he  loves,  that 
we  should  take  him  at  his  word,  and  prove  his  word  to  the  utmost 
extent  of  his  power. 

But  our  trust  must  not  only  be  entire,  it  must  be  exclusive.  No 
other  confidence — no  confidence  in  the  fiesh — can  consist  with  it.^* 
Man  with  all  his  pride  feels  that  he  wants  something  to  lean  to. 
As  a  fallen  being,  he  naturally  leans  to  himself, — to  his  own  fool- 
ish notions  and  false  fancies.  Human  power  is  his  idol.  He  makes 
his  U7idei'standing  his  god.  Many  would  rather  be  convicted  of 
want  of  principle  than  of  want  of  talent.  Many  bring  God's  truth 
to  their  owm  bar.  and  cavil  at  it,  as  an  excuse  for  rejecting  it.  In 
these  and  other  ways,  man  "  trusteth  to  himself,  and  his  heart  de- 
parteth  from  the  Lord.'"^  This  is  the  history  of  the  fall — the  his- 
tory of  man  from  the  fall — the  dominant  sin  of  every  unhumbled 
heart — the  lamented  and  resisted  sin  of  every  child  of  God.  Need 
we  advert  to  it  as  the  sin  of  youth  ?     How  rare  is  the  sight  of  the 

I  Gen.  xxxix.  2—4,  21—23;  xli.  37—43;  xlv.  16.  21  Sam,  xviii.  5,  14—16. 

3  Dan.  i.  8,  9;  iv.  8,  9;  v.  11;  vi.  1—3,  27,  28.— His  three  companions,  iii.  30. 
Ezra  vii.  9— 12.— Neh.  ii.  1—6.     Mordecai,  Esth.  x.  3. 

•i  Acts  ii.  44—47.  s  chap.  xvi.  7.     Rom.  xiv.  16—19.  s  Luke  ii.  52. 

7  Cotnp.  1  Sam.  ii.  26.  s  jyiatt.  vi.  22.     Comp.  Psalm  xxxii.  8 ;  xxxiv.  5. 

9  Rom.  V.  11. 

I"  Comp.  1  Chron.  xii.  33.     2  Chron.  xiv.  11.     Contrast  Jam.  i.  6 — 8. 
'I  Psalm  Ixxviii.  18—21.  12  Comp.  Phil.  iii.  3.  i3  Jer.  xvii.  5. 


22  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"younger  submitting  unto  the  elder  !"^  If  advice  is  asked,  is  it 
not  with  the  hope  of  confirming  a  previously-formed  purpose?  In 
case  of  dissent,  the  young  man's  own  understanding  usually  de- 
cides the  course. 

Great  reason  then  is  there  for  the  warning — Lean  not  to  thine 
own  iinder standing.  Once  indeed  it  gave  clear  unclouded  light, 
as  man's  high  prerogative — created  in  the  image  of  God.^  But 
now — degraded  by  the  fall,^  and  darkened  by  the  corruption  of  the 
heart^-^it  must  be  a  false  guide.  Even  in  a  renewed  man — a 
prophet  of  God — it  proved  a  mistaken  counsellor.'  Yet  throw  it 
not  away.  Let  it  be  dihgently  cultivated  in  all  its  faculties.  In 
a  world  of  such  extended  knowledge — ignorance  is  a  reproach — 
the  fruit  of  sloth,  dissipation,  or  misguided  delusion.  Use  it  then 
actively.  Religion  strengthens — not  destroys — its  power.  But — 
lean  not  to  it — lean — trust  in  the  Lord.  Self-dependence  is  folly^ 
— rebellion,''  ruin.®  '  The  great  folly  of  man  in  trials' — as  Dr. 
Owen  justly  remarks — '  is — their  leaning  to  or  upon  their  oicn 
understanding  and  counsels.  What  is  the  issue  of  it  'I  "  The 
steps  of  his  strength  shall  be  straightened,  and  his  own  counsel 
shall  cast  him  down."*  First  he  shall  be  entangled,  and  then 
cast  down  ;  and  all  by  his  own  counsels,  until  he  come  to  be 
ashamed  of  it.^"  Whenever  in  our  trials  we  consult  our  own  un- 
derstandings, or  hearken  to  self-reasonings,  though  they  seem  to  be 
good,  and  tending  to  our  preservation ;  yet  the  principle  of  living 
by  faith  is  stifled,  and  we  shall  in  the  issue  be  cast  down  by  our 
own  counsels."' 

Next — let  our  confidence  he  uniform — In  all  thy  ways  acknow- 
ledge him.  Take  one  step  at  a  time — every  step  under  plain 
warrant,  and  Divine  direction.'^  Never  ventuie  to  plan  for  your- 
self, except  in  simple  dependence  on  God.'^  It  is  nothing  less  than 
self-idolatry  to  conceive,  that  we  can  carry  on  even  the  ordinary 
matters  of  the  day  without  his  counsel.  He  loves  to  be  consulted. 
Therefore  take  all  thy  difficulties  to  be  resolved  by  him.  Be  in 
the  habit  of  going  to  him  in  the  first  place  before  self-will,  self- 
pleasing,*^  self-wisdom,  human  friends,  conveniences,  expediency. 
Before  any  of  these  have  been  consulted,  go  to  God  at  once.  Con- 
sider no  circumstance  too  clear  to  need  his  direction.'*  In  all  thy 
ways,  small  as  well  as  great — in  all  thy  concerns,  personal  or  rela- 
tive, temporal  or  eternal,  let  him  be  supreme.  Who  of  us  has  not 
found  the  unspeakable  "  peace"  of  bringing  to  God  matters  too 
minute   or   individual  to  be  entrusted    to   the   most   confidential 

1  1  Pet.  V.  5.  2  Gen.  i.  26.     Col.  iii.  10.  3  Psalm  xlix.  20. 

4  Eph.  iv.  18.  5  2  Sam.  vii.  2—5.  «  Chap,  xxviii.  26. 

7  Jer.  ii.  13;  Lx.23.  s  Qcn.  iii  5,  6.     Isa.  xlvii.  10,  11.  9  Job  xviii.  7. 

1"  Hos.  X.  6.  1'  Treatise  on  Temptation,  chap.  viii. 

12  Comp.  Ez.  viii.  21—23.     Neh.  i.  H. 

13  Jam.  iv.  14.  Jf  the  Lord  ir ill — as  Fuller  remarks  with  his  pithy  quaintness — 'a 
parenthesis,  and  yet  the  most  important  jiart  of  the  sentence.' 

1*  See  the  awful  hypocrisy,  and  judirnient  of  asking  counsel  of  God  under  this  deadly 
influence.    Jer.  xlii.  1 — 3,  19 — 22.     Ezck.  xiv.  1 — 6. 

15  See  the  evil  consequence  of  this  inconsiderate  neglect.    Jos.  ix.  14. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  23 

ear?i  Thus\twastha.tAhYa.ha,m  acknowledged  God.  Wheresoever 
he  pitched  a  tent  for  himself,  there  was  always  an  altar  for  God.^ 
In  choosing  a  wife  for  his  son  there  was  a  singular  absence  of 
worldliness.  No  mention  of  riches,  honor,  beauty,  or  of  any  thino- 
but  what  concerned  the  name  and  honor  of  his  God.^  Thus  did 
the  wise  man's  father  iii  all  his  ways  acknoicledge  God,  askino- 
counsel  of  him  in  all  his  difficulties,  and  never  disappointed.* 
This  is  indeed  to  walk  with  God  as  a  Father.  This  is  true  faith 
— not  superseding,  but  invigorating  exertion.^ 

Now  if  we  be  weaned  from  the  idolatry  of  making  our  bosom 
our  oracle,  and  our  heart  our  counsehor ;  if  in  true  poverty  of  spirit 
we  go  every  morning  to  our  Lord,  as  knowing  not  how  to  guide  our- 
selves for  this  day — our  eye  constantly  looking  upward  for  direc- 
tioti,^  the  light  will  come  down.  He  shall  direct  thy  jmths.  We 
want  no  new  revelations  or  visible  tokens.''  Study  the  word  with 
prayer.  Mark  the  Divine  Spirit  shedding  light  upon  it.  Compare 
it  with  the  observation  of  the  Providence  of  the  day;^  not  judging 
by  constitutional  bias  (a  most  doubtful  interpreter),  but  pondering 
with  sober,  practical,  reverential  faith.  Let  the  will  be  kept  in  a 
quiet,  subdued,  cheerful  readiness,  to  move,  stay,  retreat,  turn  to 
the  right  hand  or  to  the  left,  at  the  Lord's  bidding ;  always  remem- 
bering, that  is  best,  which  is  least  our  own  doing,  and  that  a  plia- 
ble spirit  ever  secures  the  needful  guidance. »  We  may  "  be  led," 
for  the  exercise  of  our  faith,  "  in  a  way  that  we  know  not."^° — per- 
haps a  way  of  disappointment,  or  even  of  mistake.  Yet  no  step 
well  prayed  over  will  bring  ultimate  regret.  Though  the  promise 
will  not  render  us  infallible  ;  our  very  error  will  be  overruled  for 
deeper  humiliation  and  self-knowledge  ;  and  thus  even  this  mys- 
terious direction  will  in  the  end  be  greatly  acknowledged — "  He 
led  me  forth  in  the  right  way."'^ 

7.  Be  not  loise  in  thine  own  eyes  :  fear  the  Lord,  and  depart  from  evil ;  8.  It 
shall  he  health  to  thy  navel,  and  marrow  to  thy  hones. 

Another  warning  against  self-confidence  V^  and  who  needs  it  not? 
So  natural  is  it  to  idohze  our  own  devices  !  Yet  self-wisdom  is 
self  delusion.12  True  wisdom  is  its  opposite — the  fear  of  God  and 
the  fear  of  sin. ^*    God  is  loved  and  honored.    Sin  is  hated,  loathed, 

1  Phil.  iv.  6,  7.     "  In  eveiy  thing."  2  Gen.  xii.  7;  xiii.  18. 

3  lb.  XXIV.  ]— 8.     Comp.  also  his  servant,  ver.  12—27. 

4  1  Sam.  xxiii.  9—11 ;  xxx.  G— 8.  2  Sam.  ii.  I ;  v.  19.  Compare  the  smarting  rod 
from  the  neglect  of  this  godly  habit.     1  Sam.  xxvii.  1,  with  xxix. 

5  Comp.  Gen.  xxxii.  9—20.     Neh.  ii.  4 — 20 ;  iv.  9. 

6  Psalm  V.  3  ;  cxliii.  8—10;  xxv.  4,  5.  7  Such  as  Ex.  xiii.  21,  22. 

8  Psalm  cvii.  43.  9  Comp.  Psalm  xxxii.  8,  9.     Isa.  xlviii.  17,  18,  with  x.xx.  21. 

10  Isa.  xlu.  16;  1.  10.  11  Psalm  cvii.  7. 

12  Verse  5.  Comp.  xxiii.  4.  Rom.  xii.  3,  16.  See  the  mind  of  God  expressed  in  that 
solemn  woe,  Isa.  v.  21. 

13  Even  a  heathen  could  remark—'  I  suppose  that  many  might  have  attained  to  wis- 
dom, had  they  not  thought  they  had  already  attained  it.'  Seneca  de  Ira.  Lib.  iii.  c.  36. 
Comp.  1  Cor.  viii.  2.    Gal.  vi.  3. 

'*  Chap.  xiv.  27 ;  xvi.  6.    Gen.  xxxix.  9,  10.    Neh.  v.  15.    Job  xxviii.  28. 


24  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

resisted.'  It  lives  indeed  ;  but  it.  is  condemned  to  die.^  It  cleaves 
to  the  child  of  God  ;  but  his  heart  departs  from  it.  Often  is  it 
the  sickness  of  the  body  :^  always  of  the  soul.*  The  departure 
from  it.,  in  the  exercise  of  self-denial  and  godly  discipline,  is  health 
to  the  body.'  The  soul  revives  in  fruitfulness.^  The  man  that 
feareth  the  Lord,  under  "  the  healing  beams  of  the  Sun  of  Right- 
eousness goelh  forth."^  as  from  his  sick  chamber,  full  of  life  and 
Christian  energy.     "  The  joy  of  the  Lord  is  his  strength."^ 

9.  Honor  the  Lord  with  thy  substance,  and  loith  the  first-fruits  of  all  thine  in- 
crease;  10.  So  shall  thy  barns  be  filled  with  plenty,  and  thy  presses  shall  burst  out 
with  new  wine. 

This  is  the  rule  of  sacrifice — a  costly  precept  to  the  worldling 
and  the  formalist.  But  to  the  servant  of  God,  is  it  not  a  privilege 
to  lay  aside  a  portion  of  substance  with  this  sacred  stamp,  "  This  is 
for  God?"^  The  first  fruits  of  tlte  increase  were  the  acknowledg- 
ment of  redemption  from  Egypt.'"  And  shall  we — redeemed  from 
sin,  Satan,  death,  and  hell — deny  the  claim  V^  Nay,  could  we  be 
happy  in  spending  that  substance  on  ourselves,  which  he  has  given 
us,  wherewith  to  honor  him?'^  What  a  value — what  a  dignity — 
does  it  give  to  the  talent,  that  he  should  condescend  to  employ  it 
for  his  grand  eternal  purposes  !  This  sacred  devotedness  is  more- 
over the  true  road  to  riches.'^  God  challenges  us  to  "prove  him 
now  herewith,"  if  the  abundant  harvest,  and  the  overflowing  vin- 
tage shall  not  put  unbelief  and  covetousness  to  shame.'*  A  nig- 
gardly spirit,  is  therefore  narrow  policy,  contracting  the  harvest,  by 
sparing  the  seed  corn.''  There  is  no  presumption  or  enthusiasm  in 
looking  for  the  literal  fulfilment  of  the  promise.  If  we  doubt  the 
temporal,  should  we  not  suspect  our  assumed  confidence,  in  the 
spiritual  engagements  ?  If  the  Lord's  word  be  insufficient  security 
for  our  substance  ;  much  more  must  it  be  for  the  infinitely  weigh- 
tier depositc  of  our  soul ! 

The  rule  and  obligation,  are  therefore  clear.  Only  let  us  care- 
fully prove  our  motives,  that  we  beware  of  bye-ends  and  selfish 
principles  ;  that  we  honor  the  Lord,  not  ourselves.  Let  there  be 
a  self-renoiancing  spirit,"'  implicit  faith, "^  constraining  love,'^  special 
regard  to  his  own  people.'^  And  doubt  not,  but  he  will  affiix  his 
own  seal — "  Them  that  honor  me,  I  will  honor."-" 

11.  My  S071,  dei^pise  not  the  chastening  of  the  Lord;  neither  be  weary  of  his  cor- 

I  Rom.  vii.  18—24.  2  jbid.  vi.  6. 

3  In  sensual  indulgence — chap.  v.  8 — 11.  Intemperance — xxiii.  29,  30.  As  a  judicial 
infliction — Psalm  xxxii.  3,  4;  xxxviii.  1 — 8.     1  Cor.  xi.  30. 

4  Hos.  vii.  9.  5  Verses  1,  2.  6  Hos.  xiv.  5—7.  ">  Jlal.  iv.  2. 
^  Neh.  viii.  10.                 "  1  Cor.  xvi.  2.         lo  Ex.  xiii.  11—16.     Deut.  xxvi.  1— 10. 

II  1  Cor.  vi.  19,  20.  12  Matt.  xxv.  14,  ]5.     Luke  xix.  13.     Contrast  xii.  16—21. 
13  Chap.  xi.  ai  n  Nch.  iii.  10.     2  Chron.  xxxi.  5—10. 

15  Chap.  xi.  24.     2  Cor.  ix.  6.     Comp.  Hag.  i.  4—6. 

16  1  Chron.  xxix.  14—16.     Matt.  vi.  1—1 ;  xxv.  37—39.        "  1  Kings  xvii.  12—16 
18  Rom.  xii.  1.     2  Cor.  v.  14,  15.  's  Matt.  x.  42;  xxv.  40.     Gal.  vi.  10. 
20  1  Sara,  ii,  30.     Comp.  Chap.  xi.  25 ;  xxii.  9.     Heb.  vi.  10. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  25 

reciion  ;  12.  For  whom  the  Lord  loveih,  lie  correctcih;  even  as  a  father  the  son  in 
whom  he  delighteih. 

Prosperity  and  adversity  in  their  wise  mixture  and  proportion 
form  the  present  condition  of  man.  Each  is  equally  fruitful  in  op- 
portunity of  honoring  the  Lord  ;  in  prosperity — by  the  full  conse- 
cration of  our  substance  ;'  in  adversity — by  a  humble  and  cheer- 
ful submission  to  his  dispensations.  In  prosperity  it  is  well  to  ex- 
pect the  rod;  'and  suppose  it  be  his  pleasure  let  it  not  disatisfy 
thee,  nor  make  thee  either  doubt  of  his  gracious  Providence,  or 
out  of  impatience  take  any  unlawful  course  to  remove  it  from 
thee.'2  His  "exhortation" — the  Apostle  reminds  us — ^"  speaketh 
to  us  as  unto  children."^  And  indeed,  under  no  character  does  he 
approach  so  near  to  us,  and  endear  himself  so  closely  to  us,  as  that 
of  a  Father.  Most  precious  at  all  times,  especially  under  correc- 
tioti,  is  the  privilege  of  adoption — My  son. 

This  is  a  most  important  exhortation.  Nowhere  are  our  corrup- 
tions so  manifest,  or  our  grace  so  shining,  as  under  the  rod.  We 
need  it  as  much  as  our  daily  bread.  If  we  be  children  of  God,  we 
are  still  children  of  Adam — with  Adam's  will,  pride,  independence, 
and  waywardness.  And  nothing  more  distinctly  requires  Divine 
teaching  and  grace,  than  how  to  preserve  in  our  behavior  the  just 
mean  between  hardness  and  despondency — neither  despising-  the 
chastening  of  the  luord^  nor  being  loeary  of  his  correction.^  We 
are  left  to  infer  the  rules  from  the  evils  mentioned,  which  will  ever 
be  the  exercise  of  prayer,  watchfulness,  and  conflict. 

Too  often,  while  we  guard  against  an  error  on  the  right  hand, 
we  forget  one  not  less  hurtful  on  the  left ;  like  the  man  who  feels 
he  cannot  go  too  far  from  the  precipice  on  the  one  side,  and  rushes 
into  some  fearful  hazard  on  the  other.  The  middle  path  is  the 
right  path.  Doubtless  the  Lord  means  his  chastening  to  be  felt. ^ 
A  leviathian  iron-heartedness^  is  the  stubbornness  of  the  flesh,  not 
the  triumph  of  the  spirit ;  a  frame  most  offensive  to  him,  and  most 
unseemly  for  the  reception  of  his  gracious  discipline.  To  be  as 
though  no  pain  was  felt  or  cared  for ;  sullenly  to  "  kick  against 
the  pricks,"^  and  to  dare  God  to  do  his  worst — this  is  indeed  to 
despise  his  chastening.^  But  pride  will  lift  up  the  head,  stiff"  and 
unbending  :  many  a  stroke  does  it  require  to  bring  it  down. 

Yet  alas  !  this  is  not  the  sin  only  of  the  ungodly.  Do  we  not 
often  see  the  child  of  God  in  an  undutiful  spirit?^     He  then  cares 

1  Verses  9,  10.  2  Bishop  Patrick. 

3  Heb.  xii.  5.     We  must  not  overlook  in  the  Apostle's  application  of  this  text,  the  tes- 
timony to  the  divine  inspiration  of  the  Book ;    and  that  the  instruction  of  Wisdom  . 
throughout  is  the  real  instruction  of  our  Heavenly  Father  to  his  beloved  children. 

*  The  philosopher's  definition  is  striking  and  accurate,  but  infinitely  above  his  own 
practical  standard — '  Non  scntiri  mala  tua,  non  est  hominis  ;  ct  non  ferre,  non  est  viri.' — 
(It  is  inhuman  not  to  feel  thine  afflictions,  and  unmanly  not  to  bear  them.) — Seneca, 
Consol.  ad  Polyb.  c.  36. 

5  Comp.  2  Sam.  xv.  30.     Psalm  xxxix.  10,  11. 

6  Job  xli.  24—29.     Comp.  Isa.  xxvi.  11.     Jer.  v.  3.  7  Acts  ix.  5. 

8  Comp.  Pharaoh — Ex.  vii.  23.  Jehoram — 2  Kings  vi.  31.  Ahaz — 2  Chron.  xxviii. 
22.    Job  XV.  25,  26.     Isa.  i.  5 ;  ix.  9,  10,  13.  9  Comp.  Job  v.  17.     Heb.  xii,  9. 

4 


26  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

little  whether  his  father  smiles  or  frowns.  The  chastening  is 
lightly  passed  over.  He  considers  only  second  causes,  or  imme- 
diate instruments.'  He  is  irritated  by  looking  at  the  rod,  rather 
than  at  the  hand  that  inflicts  it.^  He  shrinks  from  searching  into 
the  cause.  He  disregards  his  Father's  loving  voice  and  purpose. 
Hence  there  is  no  softening  humiliation,^  no  "  acceptance  of  the 
punishment  of  iniquity  ;"^  no  child-like  submission  ;  no  exercise 
of  faith  in  looking  for  support.  Is  not  this  to  despise  the  chasten- 
ing of  the  Lord  I 

But  while  some  despise  the  hand  of  God  as  light,  others  "  faint" 
under  it  as  heavy. '^  They  are  weary  of  his  correction.  Beware 
of  yielding  to  heartless  despondency  or  fretful  impatience.^  Resist 
hard  and  dishonorable  thoughts  of  God.''  Their  very  admission 
spreads  destruction.  Very  apt  are  we  to  judge  amiss  of  our  Fa- 
ther's dealings  f  to  neglect  present  duty  ;^  to  cherish  a  morbid 
brooding  over  our  sorrows;"  to  forget  our  title  and  privilege  of 
adoption  ;''  or  in  obstinate  grief  to  "refuse  to  be  comforted"  with 
the  "  hope  of  the  end.'"^  And  is  not  this  to  be  weary  of  his  correc- 
tion 7 

We  must  here  remark,  that  the  rules  imply  much  more  than 
their  negative  meaning.  Instead  of  despising — reverence — the 
chastening  of  the  Lord.  Let  it  be  a  solemn  remembrance  to  thee, 
that  thou  art  under  thy  Father's  correction. '^^  Instead  of  being 
weary  of  it,  hang  upon  his  chastening  hand,  and  pour  thy  very 
soul  into  his  bosom.'*  Kiss  the  rod.'^  Acknowledge  its  humbling, 
but  enriching,  benefit.'^  Expect  a  richer  blessing  from  sustain- 
ing grace,  than  from  the  removal  of  the  deprecated  affliction.''' 

After  all  we  must  add,  that  chastening  is  a  trial  to  the  flesh  ;'8 
yet  overruled  by  wonder-working  wisdom  and  faithfulness  to  an 
end  above  and  contrary  to  its  nature.  So  that  eyeing  God  in  it, 
we  see  it  to  be  love,  not  wrath  ;  "  receiving,'"^  not  casting  out.  We 
are  thus  better  with  it  than  without  it ;  nay — we  could  not  be 
without  it  for  our  soul's  salvation.^"  Faith  understands  the  rea- 
sons of  the  discipline  ;2'  acknowledges  it  as  a  part  of  his  gracious 
Providence,-^  and  the  provision  of  his  everlasting  covenant  j'^^  waits 
to  see  the  end  of  the  Lord  f*  and  meanwhile  draws  its  main 
support  from  the  seal  of  adoption.  He  corrects  whom  he  loves., 
and  because  he  loves — the  son  in  whom  he  delighteth.^^      He 

1  Comp.  Amos  iii.  6. 

2  2  Chron.  xvi.  10—12.  3  Psalm  xxxii.  3,  4.  ^  Lev.  xxvi.  41,  43. 

5  Comp.  Heb.  xii.  5.     Psalm  xxxviii.  2,  3 ;  xxxix.  10. 

6  Chap.  xxiv.  10.  Isa.  xl.  27—31.  Comp.  1  Sam.  xxvii.  1.  1  Kings  xix.  4.  Job 
iii.  1—3.    Jer.  XX.  14—18. 

I      7  Psalm  Ixxiii.  14 ;  Ixxvii.  7—10.  «  Gen.  xlii.  36.    Judges  vi.  13.    Jonah  iv. 

9  Jos.  vii.  10—13.  10  Job  vi.  1—16.  "  Heb.  xii.  5. 

12  Psalm  Ixxvii.  2.     Comp.  Jer.  xxix.  11 ;  xxxi.  15 — 17. 

13  Lam.  iii.  28,  29.     Mic.  vii.  9.  »  1  Sam.  i.  10—15. 

15  Job  xxxiv.  31,  32.  1  Peter  v.  6.  is  Psalm  cxix.  67,  71.  '^  2  Cor.  xii.  7—10, 
13  Heb.  xii.  11.  '9  Heb.  xii.  6.  20  chap.  i.  32.  Comp.  Psalm  Iv.  19.  1  Pet.  i.  6. 
21  Deut.  viii.  2  15,  16.  22  Job  v.  6,  7.  23  Psalm  Ixxxix.  30—32. 

2*  Jam.  V.  11.  25  Heb.  xii.  7,  8.     Rev.  iii.  19. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  27 

"rejoiceth  over  his  child  to  do  him  good,"  ^  and  as  a  wise  and 
affectionate  father,  he  would  not  suffer  him  to  l3e  ruined  for  want 
of  correction:^  It  is  correction — this  is  for  our  humbling.  It  is 
only  correction— this  is  our  consolation,  the  intolerable  sting  of 
penal  infliction  is  removed.  Here  then  the  child  has  rest  indeed  !» 
The  rod  is  now  meekly— yea— thankfully  borne,  because  it  is  in 
the  hand  of  One,  supreme  in  wisdom  as  in  love,  who  knows  the 
time,  the  measure,^  and  the  effectual  working  of  his  own  disci- 
plines The  child  compares  his  affliction  with  his  sin,  and 
marvels  not'  that  it  is  so  heavy,  but  that  it  is  so  light.«  He  knows 
that  he  more  than  deserves — that  he  needs  it — all.  '  O  God,  I 
have  made  an  ill  use  of  thy  mercies,  if  I  have  not  learnt  to  be 
content  with  thy  correciion.^^ 

Should  then  he,  at  any  dark  season  ask—"  If  it  be  so,  why  am 
I  thus  ?"^— you  are  thus,  because  this  is  your  Father's  school — 
his  training  discipline  for  heaven.^  He  loves  thee  so  well,  that  he 
will  bestow  all  pains  upon  thee.  He  will  melt  thee  in  his  furnace, 
that  he  may  stamp  thee  with  his  image. '^  He  would  make  thee 
"partake  of  his  holiness," ^i  that  thou  raightest  partake  of  his 
happiness.  But  unless  thou  enter  into  his  mind  thou  wilt — so  far 
as  thou  canst— defeat  his  purpose  and  lose  the  benefit— a  loss 
never  to  be  told  V^-  Look  then  well  into  the  dispensation.^^  Every 
rod  is  thy  Father's  messenger,  and  he  will  not  bear  to  have  his 
messenger  despised.  Be  anxious  to  "  hear  the  rod,  and  who  hath 
appointed  it  ;"'*  well  "  knowing  that  the  Lord  hath  not  done  with- 
out cause  all  that  he  hath  done.''^'  Be  more  concerned  to  have  it 
sanctified  than  removed  ;  yea,  above  all  things  deprecate  its  re- 
moval, until  it  has  fully  wrought  its  appointed  work.'«  We  can 
but  admire  that  considerate  dispensation,  which  uses  these  "  light 
afflictions"  as  the  means  of  deliverance  from  the  most  deadly  evil. 
And  should  flesh  and  blood  rebel— should  the  earthly  tabernacle 
shake  with  "the  blow  of  his  hand'"^— yet  shalt  thou  bless  him 
throughout  eternity,  that  even  by  this  crushing  discipline  he 
should  accomplish  his  most  merciful  purpose.  Meanwhile,  give 
him  unlimited  confidence,  and  if  some  steps  of  the  way  are  hid, 
wait  and  "  see  the  end."^^  Watch  for  the  first  whispers  of  his  will 
—the  first  intimation  of  his  Providence— the  guidance  of  his  eye.^' 
Many  a  stroke  will  thus  be  saved  to  thy  peace  and  quietness. 

1  Jer  xxxii  41.  ^  Chap.  xlii.  24.     Deut.  viii.  5.  .  r.,      t 

3  1  Sam'iii.  18.  2  Sam.  xv.  25;  xvi.  10,  11.  Psalm  xxxix.  9.  Job.  i.  21.  Isa. 
xxxix  5-8.  Comp.  John  xviii.  11.  The  Heathen  philosopher  has  accurately  drawn 
the  line-'  Chastisement  is  on  the  sufferer's  account.  Vengeance  is  for  the  satisfaction 
of  him  that  inflicts  it.'— Arist.  de  Rhetor,  b.  i.  c.  x  s  T  «m  in   -^P 

i  Isa.  xxvii.  7,  8.     Lam.  iii.  31—33.  =  ibid.  v.  9.  «  Lam.  m.  ^9. 

7  RUhon  Hall  ^  Gen.  xxv.  22. 

9  Job  xxxiii.  14-29;  xxxvi.  8-10.  Heb.  xii.  7,  8,  ut  supra.-The  Greek  term 
refers  to  the  education  of  children.  ..     „        ,,  .-,  t      ,.;  q 

10  Isa  xlviii.  10.     Zech.  xiii.  9.     Mai.  iii.  3.       "  Heb.  xii.  10.  J^  Comp.  Jer.  vi.  8. 

13  Job  X.  2.     Psalm  cxxxix.  23,  ^.     Eccles.  vii.  14.    Lam.  m.  40.  . 

u  Mic  vi  9  '5  Ezek.  xiv.  23.  '«  Isa-  iv.  4. 

tr  S.n  xxxix.  10,  ut  supra.  '«  Job  xxiii.  8-10.    James  v.  11. 

19  Psalm  xxxii.  8,  9. 


28  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

Never  forg-ct  that  this  is  a  golden  opportunit}^,  requiring  for  its 
due  improvement  much  study,  prayer,  and  retirement ;  that  no 
communion  is  so  close — so  endearing — so  fruitful — as  with  a  chas- 
tening God  ;  that  we  delight  in  a  sense  of  his  love  in  the  midst, 
yea  in  the  very  form,  of  his  chastening,  that  never  have  we  such 
a  full  manifestation  of  his  character'  and  perfections  ;  that  what 
we  have  before  learnt  in  theory,  we  here  learn  experimentally; 
and  what  we  have  before  imperfectly  understood,  is  here  more 
fully  revealed.2 

13.  Happy  is  the  man  that  findeth  wisdom,  and  the  man  that  getteth  (INIarg. 
draweth  out,)  understanding ;  14.  For  the  merchandise  of  it  is  better  than  the  mer- 
chandise of  silver,  and  the  gain  thereof  than  fine  gold;  15.  She  is  more  precious 
than  rubies,  and  all  the  things  thou  canst  desire  are  not  to  be  compared  to  her. 

Who  does  not  admire  this  glowing  picture  of  happiness  7^  YeJ, 
cold  and  barren  is  admiration  without  an  interest  in  the  blessing. 
The  happy  man  has  found  a  treasure — possibly  when  he  least 
expected  it — under  the  chastening  of  the  Lord.  David^  and 
Manasseh'  found — as  who  hath  not  found? — 'God's  house  of  cor- 
rection to  be  a  school  of  instruction.'*  Under  all  circumstances, 
however,  prayerful  diligence  in  the  heart  of  wisdom  ensures  suc- 
cess.'' The  naturally  w4se  man  is  a  fool  in  heavenly  wisdom. 
The  man  of  prayer  getteth  understanding,  drawhig  it  out  to 
light,  as  out  of  the  hid  treasure.^  We  wonder  not  at  the  mer- 
chantman's concentrated  iMerest,  at  his  untiring  toil.^  But  here 
the  wise  man,  though  himself  enriched  with  the  merchandise  of  fine 
goW — points  out  to  us  a  better  merchandise.  It  is  the  search 
for  "  the  pearl  of  great  price" — more  precious  than  rubies,  yea, 
than  all  things  that  could  be  desired.^^  So  the  apostle  judged. 
So  upon  a  trial  he  found  it.     All  the  w^orld's  shew — all  his  former 

1  Psalm  cxix.  75. 

2  Job  xlii.  5.  Comp.  the  Apostle's  most  instructive  and  encouraging  exposition, 
Heb.  xii.  There  is  some  slight  variation  between  Heb.  xii.  6,  and  ver.  12.  The  one 
describes  the  mode  and  subject  oi  the  chastening— the  other  shews  the  Father's  delight  in 
his  chastened  child.  Some  by  inverting  the  first  clause,  ver.  12,  grossly  pervert  the 
meaning,  and  conclude  themselves  to  be  the  Lord's  beloved  children,  because  they  are 
afflicted.  But  though  every  child  is  corrected,  not  every  one  that  is  corrected  is  a  child. 
The  same  hand— but  not  the  same  character — gives  the  stroke  both  to  the  ungodly  and 
the  godly.  The  scourge  of  the  Judge  is  widely  different  from  the  rod  of  the  Father.— 
Comp.  1  Sam.  xxviii.  15—20,  with  2  Sam.  xii.  13,  14 ;  chap.  i.  26.  Isa.  i.  24,  with  Jer. 
xxxi.  18—20.  Hos.  xi.  7,  8  ;  also  Isa.  xxvii.  7—9.  Nor  is  it  chastening,  but  the  en- 
durance of  diastening  nccoidlng  to  the  rules  prescribed,  that  seals  our  adoption.  Heb. 
xii.  7. 

3  Happy  man— Heb.  plural.  Comp.  Psalm  i.  1 ;  xxxii.  1.  Blessedness— to  mark 
supreme  and  perfect  happiness.  See  the  beautiful  description  of  Wisdom.  Eccles.  xxiv. 
1—19. 

4  Psalm  cxix.  67,  71.    Hence  he  commands  it.     Psalm  xciv.  12. 

5  2  Chron.  xxxiii.  12,  13.  «  Trapp  in  loco.  '  Chap.  ii.  1—6. 
8  M.  R.  Heb.     Comp.  chap.  viii.  35.     M.  R.  Chap.  ii.  4.    Matt.  xiii..44. 

9  Impiger  extremes  currit  mereator  ad  Indos  ; 
Per  mare  pauperiem  fugicns,  per  saxa,  per  ignes.     Hor.  Prob.  i.  1. 
10  1  Kings  ix.  26—28. 

»  Matt.  xiii.  45,  46,  with  chap,  xxiii.  23.  Comp.  Chap.  viii.  11,  19.  Job  xxni.  IS- 
IS. Most  truly  docs  the  great  Moralist  define  Wisdom  to  be  '  The  knowledge  of  the  most 
honorable  things — cTnarmjin  tuv  n/xiwrarui'.    Arist.  Ethic,  b,  vi.  chap.  vii. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS,  29 

valuable  "gain  he  counted  as  dung  and  dross"  for  "the  true 
wisdom" — "  the  excellency  of  the  knowledge  of  Christ  Jesus  his 
Lord."'  Never  will  solid  happiness  be  known  without  this  single- 
ness of  judgment  and  purpose.  This  inestimable  blessing  must  have 
the  throne.  The  waverer — the  half-seeker — falls  short.  Deter- 
mined perseverance  wins  the  prize. '^ 

16.  Length  of  days  is  in  her  right  hand,  and  in  her  hft  hand  riches  and  honor ; 
17.  /J^r  ways  are  ways  of  pleasantness,  and  all  her  paths  are  peace;  18.  She  is  a 
tree  of  life  to  them  that  lay  hold  upon,  her :  and  happy  is  every  one  that  retaineth 
her. 

Behold  this  heavenly  Queen  dispensing  her  blessings  on  the 
right  hand  and  on  the  left !  Her  right  liand  presents  the  prom- 
ise of  both  worlds^ — the  rich  enjoyment  of  this  world's  lawful  com- 
forts*  and  the  yet  higher  joy  of  serving  the  Lord  and  his  church — 
a  privilege,  for  which  the  apostle  was  content  for  a  while  to  be  de- 
tained from  heaven.^  Add  eternity  to  the  balance — length  of 
days,  without  end — and  the  amount  sets  at  naught  all  computa- 
tion. Her  left  hand  offers  riches  and  ho)ior,^  so  far  as  may  be  for 
her  children's  good ;  yet,  in  their  highest  splendor,  only  a  feeble 
picture  of  her  more  "durable  riches,^^  and  of  the  honor  of  a  heav- 
enly crown. 

But  what  say  we  of  her  ways?  Often  is  she  described  'as  a 
sullen  matron,  who  entertains  her  followers  only  on  sighs  and  tears  ; 
so  that  to  obtain  the  joys  of  the  next  life,  we  must  bid  eternal  adieu 
to  the  contents  of  this  life  ;  that  we  must  never  more  expect  a 
cheerful  hour,  a  clear  day,  a  bright  thought  to  shine  upon  us.'^ 
This  is  the  world's  creed.  And  hence  their  wish — "  Torment  me 
not  before  the  time."  But  this  must  be  a  slander  of  the  great  for- 
ger of  lies  to  deter  us  from  loisdom's  ways.  They  must  be  ways 
of  pleasantness,  because — "  Thus  saith  the  Lord."  And  if  we 
feel  them  not  to  be  so,  we  know  them  not. 

The  man  of  pleasure  utterly  mistakes  both  his  object  and  his 
pursuit.  The  only  happiness  worth  seeking  is  found  here  ;  that 
which  will  live  in  all  circumstances,  and  abide  the  ceaseless  changes 
of  this  mortal  life.  The  ways  may  be  thorny,  painful,  dark  and 
lonely.  Yet  how  does  the  sunshine  of  reconciliation  beam  upon 
their  entrance  !  Every  step  is  lighted  from  above  ;  strewed  with 
promises  ;  a  step  in  happiness  ;  a  step  to  heaven.  Wisdom's  work 
is  its  own  reward^ — strictness  without  bondage.*  God  rules  chil- 
dren, not  slaves.  They  work  neither  from  compulsion,  nor  for 
hire  ;  but  from  an  ingenuous  principle  of  love  and  gratitude  to 
their  Benefactor  ;  filial  delight  in  their  Father.     Pleasant  there- 


i  Phil.  iii.  7,  8.  2  Ibid.  ver.  12—14.  3  Ver.  2.     Psalm  xci.  16.     1  Tim.  iv.  8. 

*  1  Tim.  vi.  17.  s  phil.  i.  23,  24. 

6  Sec  the  treasures  of  the  right  and  left  hand  promised  to  the  wise  man  himself,  1 
Kings  iii.  12 — 14. 

7  Bishop  Hopkins'  Works,  iv.  354,  355,  8  Psalm  xix.  11,    Isa.  xxxii.  17. 
»  Matt.  xi.  29,  30. 


30  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

fore  must  be  the  labor — yea — the  sacrifices,  of  lov^e  ;  short  the 
patli,  cheerful  the  way,  when  the  heart  goes  freely  in  it. 

It  IS  saying  far  too  little,  that  the  trials  of  tliese  ways  are  not 
inconsistent  with  their  pleasantness.  They  are  the  very  princi- 
ples of  the  most  elevated  pleasure.  '  The  verdict  of  Christ,'  says 
Dr.  South,  'makes  the  discipline  of  self-denial  and  the  cross — those 
terrible  blows  to  flesh  and  blood — the  indispensable  requisite  to  the 
being  his  disciples.''  And  yet,  paradoxical  as  it  may  appear,  in 
this  deep  gloom  is  the  sunshine  of  joy.  For  if  our  natural  will  be 
"  enmity  to  God,'"^  it  must  be  the  enemy  to  our  own  happiness. 
Our  pleasure,  therefore,  must  be  to  deny,  not  to  indulge,  it.  Never 
are  we  more  happy,  than  in  the  mortification  of  sinful  appetites, 
that  only  '' bring  forth  fruit  unto  death. "^  Even  what  may  be 
called  the  austerities  of  godliness  are  more  joyous  than  "the  plea- 
sures of  sin."  Far  better  to  cross  the  will,  than  to  wound  the  con- 
science. The  very  chains  of  Christ  are  glorious.^  Moses  endured 
not  "  his  reproach"  as  a  trial.  He  "  esteemed  it  as  a  treasure — 
greater  riches  than  the  treasures  of  Egypt.''^  Never  do  we  so  en- 
joy the  comfort  of  our  principles  as  when  we  are  making  a  sacri- 
fice for  them.  Hannah  yielded  up  her  dearest  earthly  joy.  But 
did  she  sink  under  the  trial.^  Did  she  grudge  the  sacrifice  .^  She 
took  up  her  song,  and  prayed,  and  said — "  iV/y  heart  rejoketh  in 
tlie  Lord  f'^  while — to  shew  that  none  serve  him  for  naught — for 
one  child  that  was  resigned,  five  were  added.''  In  fact,  the  world 
see  only  half  the  prospect.  They  see  what  religion  takes  away. 
But  they  see  not  what  it  gives.  Tliey  cannot  discern  that,  while 
it  denies  sinful,  it  abounds  in  spiritual,  pleasure.  We  drudge 
in  the  ways  of  sin.     But  we  "  shall  sing  in  the  ways  of  the  Lord."* 

But  2vai/s  of  pleasafitness  are  not  always  safe.  Yet  all  wis- 
doni's  paths  are  peace.  The  deadly  breach  is  healed.  The  cloud 
vanishes.  Heaven  smiles.  And  peace,  the  Saviour's  last  bequest, 
is  realized  even  in  the  heat  of  "  this  world's  tribulation."^  •'  The 
feet  are  shod"  for  the  rugged  path  "  with  the  preparation  of  the 
Gospel  of  peace.'""  The  subjugation  of  the  will — the  sorrow  of 
contrition — the  weariness  of  the  cross — all  end  in  peace. '^ 

Yet  nothing  can  make  wisdotn's  ways  palatable  to  a  carnal 
mind.  "  They  that  are  after  the  flesh  do  mind  the  things  of  the 
flesh  ;"  so  that — as  "  they  cannot  please  God,"  God's  ways  cannot 
please  them.'^  Nor  again — though  wisdom,  s  ways  are  ways  of 
j)leasautness — are  Avisdom's  children  always  happy.  Sometimes 
a  naturally  morose  temper  gives  a  gloomy  tinge  to  religion.  Pro- 
fessors forget,  that  it  is  no  matter  of  option,  whether  they  should 
be  happy  or  not ;  that  it  is  their  obligation,  no  less  than  their  priv- 

'  Sermons,  vol.  i.  1.    Matt.  xvi.  24. 

2  Roin.  viii.  7.  3  ii,ij  vii  5.  ■«  Acts  v.  41,  42;  x^^.  24,  25. 

5  Heb.  xi.  -20.  6  1  Sam.  i.  26;  ii.  1.  ">  Ibid.  ii.  20,  21. 

8  Lsa.  Ivii.  10.  with  Psalm  cxxxviii.  5.  9  John  xvi.  33. 

'"  Kph.  vi.  \b,  with  Deut.  xxxiii.  25. 

"  Psalm  xxxvii.  37.     Isa.  Ivii.  2,  with  20,  21.  «  Rom.  viii.  5,  8. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  31 

ilege  to  be  so ;  that  the  commands  of  God  on  this  duty^  carry- 
weight,  and  demand  obedience.  The  prophets  in  the  burst  of 
their  rapture  search  heaven  and  earth,  bring  forth  the  most  beau- 
tiful objects  of  nature;  nay — call  tlie  inanimate  creation  into  glow- 
ing sympathy  with  the  jo3's  of  the  Gospel.^  The  character  of 
the  servants  of  God^ — especially  in  affliction^ — sets  a  seal  to  this 
rejoicing  spirit.  Is  then  thy  happiness  clouded  ?  Has  there  not 
been  some  deviation  from  tvisdoin's  paths  ?  Does  not  thy  God 
call  thee  to  ssarch— to  humble  thyself — to  return  V 

Lastly — to  the  glory,  beauty,  and  fruitfulness  of  wisdom,  the 
Paradise  of  God  alone  can  furnish  the  full  counterpart.^  '  The 
tree  of  life  was  the  means  ordained  of  God  for  the  preservation  of 
lasting  life  and  continual  vigor  and  health,  before  man  sinned. 
So  true  wisdom  maintains  man  in  the  spiritual  life  of  God's  grace, 
and  the  communion  of  his  Spirit.'^  Once  our  way  was  barred  up, 
and  none  could  touch  her.^  Now  our  way  is  open  to  her  in  a  bet- 
ter paradise.^  We  "  sit  down  under  her  shadow  with  great  de- 
lio-ht."  Her  branches  bend  down  upon  this  world  of  sin  and  mis- 
ery. Her  clusters  hang  within  the  reach  of  the  youngest  child, 
and  "the  fruit  is  sweet  to  the  taste.'""  For  what  is  so  refreshing 
as  near  communion  with  God  ;  access  to  him  ;  boldness  in  his 
presence  ;  admission  to  his  most  holy  delight  ?  And  if  the  earthly- 
shadow  and  fruit  be  so  rich,  what  will  be  "  on  the  other  side  of  the 
river" — her  monthly  fruits — her  healing  leaves  !"  And  yet  only 
the  weeping,  wrestling  soul  can  lay  hold  upon  the  beloved  object,'^ 
and  embrace  it  in  despite  of  all  the  enemy's  struggle  to  loosen  the 
grasp. '3  And  even  when  Almighty  power  has  enabled  us  to  lay 
hold ;  the  same  continual  miracle  of  grace — the  same  continually 
renewed  effort  of  faith — is  needed  to  retain  it.^*  There  must  be 
"  continuance  in  the  ways''^^ — "  settled — rooted  and  grounded."" 
"Keeping  the  works"  holding  the  beginning  of  our  confidence 
stead  fa -^t  "  unto  the  end."'''  Happy  is  every  one  that  retaineth 
her.  The  promises  are  "  to  him  that  overcometh.'"^  God  honors 
perseverance  in  the  weakest  saint. 

What  think  we  of  this  lovely  description  of  wisdom's  blessings'? 
It  is  no  fancy  picture,  but  Divine  reality.  Rest  not,  till  thy  heart 
is  filled  with  its  substance.  Take  it  to  the  Lord  in  prayer,  and  ere 
long,  thou  shalt  rejoice  in  thy  portion. 

19.  The  Lord  by  wisdom  hath  founded  the  earth:  by  understanding  hath  lie 
established  (Marg.  prepared,)  the  heavens.  20.  By  his  knowledge  the  depths  are 
broken  up,  and  the  clouds  drop  down  the  dew. 

1  Such  as  Psalm  xxxii.  11;  xxxvii.  4.  Phil.  iv.  4.  1  Thess.  v.  16.  Comp.  the 
warning  Deut.  xxviii.  47. 

2  Ps  dm  xcvi.  11— 13 ;  xcviii.     Isa.  xliv.  23 ;  Iv.  12, 13. 

3  Phil.  iii.  3.     Comp.  Acts  ii.  46,  47.  *  2  Cor.  vi.  10 ;  viii.  2.     1  Peter  i.  6—8. 
5  Jer.  ii.  17—19.     Hos.  v.  15  ;  vi.  1.  6  Rev.  ii.  7. 

7  Diodati  in  loco.         «  Gen.  iii.  22—24.  »  Heb.  x.  19—22.         i"  Can.ii.3. 

"  Rev.  xxii.  2.  12  Gen.  xxxii.  26-28.     Hos.  xii.  3,  4.  ^^  Matt.  xi.  l^. 

"   1  Tim.  vi.  12.  's  jga.  ixiv.  5.     John  viii.  31.  •«  Col.  1.  23;  u.  7. 

"  Rev.  ii.  26.    Heb.  iii.  6,  14.  ^^  Rev.  ii.  iii- 


32  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

We  have  seen  wisdom,  as  it  is  in  man,  with  all  its  enriching 
blessings.  Here  we  behold  its  majesty,  as  it  is  in  the  bosom  of 
God  and  gloriously  displayed  in  his  works.  '  Hereby  he  sheweth, 
that  this  wisdom,  whereof  he  spcaketh,  was  everlasting  ;  because  it 
was  before  all  creatures,  and  that  all  things — even  the  whole  world 
— were  made  by  it.''  B»^hold  it  founding  the  earth  "  upon  noth- 
ing;"  and  yet  '-so  sure,  that  it  cannot  be  moved. '"^  See  how  this 
great  architect  hath  established  the  heavens,  fixing  all  their  bright 
luminaries  in  their  respective  orbits^ — 'such  a  glorious  canopy  set 
with  such  sparkling  diamonds.'*  Each  of  these  departments  de- 
clares his  knoidedge.  In  the  earth — breaking-  up  the  depths — 
gathering  them  up  into  rivers  and  streams  for  the  refreshment  of 
man.'^  In  the  heavens — collecting  the  moisture  into  deiv — drop- 
ping down  fatness  upon  the  parched  ground  ;*  each  of  these  count- 
less drops  falling  from  this  Fountain  of  life.''  Thus  does  every 
particle  of  the  universe  glitter  with  infinite  skill.^  The  earth — its 
pavement,  and  the  heavens — its  ceiling — "  declare  the  glory  of 
God."*  How  beautiful  is  the  uniformity  of  the  two  great  systems 
of  God  !  Both  are  the  work  of  the  same  architect.  Both  display 
the  tvisdotn  and  knowledge  oi  GoA^"  The  universe  is  a  parable 
— a  mirror  of  the  gospel.  Does  not  the  manifestation  of  these  Di- 
vine Perfections  in  the  field  of  Creation  open  a  rich  provision  for 
our  happiness?  And  does  not  their  more  glorious  exhibition  in 
the  great  work  of  redemption,  fill  us  with  adoring  praise?  "O 
the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God.'"i 

21.  My  son,  let  them  not  d°part from  thine  eyes:  keep  sound  wisdom  and  discre- 
tion ;     22.  So  shall  they  be  life  unto  thy  soul,  and  grace  unto  thy  neck. 

Again  we  listen  to  wisdom's  voice.  Her  repetitions  are  not 
"vain  repetitions;"   but  well  fitted  to  impress  upon  youth''^  tbe 

1  Notes  to  the  Reformers'  Bible.  2  Job  xxvi.  7.     Psalm  xciii.  1. 

3  Gen.  i.  14 — IG.     Psalm  cxxxvi.  5.     Jer.  x.  12;  li.  15. 

4  Loighton's  beautiful  fragment  on  Psalm  vili.     Works,  Vol.  ii. 

5  Chap.  viii.  24— 2<).     Gen.  i.  9,  10.     Job  xxxviii.  8— 12.     Psalm  civ.  8— 13. 

8  Gen.  xxvii.  28,  29.  There  is  a  philosophical  difficulty  in  supposing  "the  clouds  to 
drop  down  tiie  dew,"  which  is  known  to  be  the  moisture  rising  from  the  lower  region, 
sometimes  a  very  few  feet  from  the  earth.  Perhaps,  however,  the  original  may  mean  the 
air  generally,  thereby  including  the  lower  region. — See  Geier  in  loco. 

7  Job  xxxviii.  28.  8  psalm  civ.  24. 

9  Psalm  xix.  1.  10  John  i.  1—14.     Eph.  i.  8;  iii.  9.     Col.  i.  13—17. 

'•  Rom.  xi.  33.  Full  of  profound  thought  arc  the  words  of  our  admirable  Hooker — 
'That  which  moveth  God  to  work  is  goodness;  that  which  ordereth  his  work  is  wisdom; 
that  which  perfectelh  his  work  is  power.  All  things,  which  God  in  these  times  ;\nd  sea- 
sons hath  brought  forth,  were  eternally  and  before  all  time  in  God;  as  a  work  unbegun 
is  in  the  artificer,  which  afterwards  bringeth  it  into  effect.  Therefore  whatsoever  we  do 
behold  now  in  this  present  world,  it  was  enwrapped  within  the  bowels  of  Divine  mercy, 
written  in  the  book  of  eternal  wisdom,  and  held  in  the  hands  of  Omnipotent  power;  the 
first  foundations  of  the  earth  being  as  yet  unlaid.  So  that  all  things  which  God  hath 
made  arc  in  that  respect  the  Offspring  of  God.  They  are  in  him,  as  cilects  in  their  high- 
est cause.  He  likewise  is  actually  in  them,  the  assistance  and  influence  of  Deity  being 
their  life.' — Book  V.  Ivi. 

12  Isa.  xxviii.  9,  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  .  83 

weight  of  her  instructions.'     As  thy  much  loved  treasure as  thy 

daily  guide — let  them  not  depart  from  thine  eyes."^  Worse  than 
valueless  are  they,  if  received  as  notions ;  of  inestimable  price,  if 
kept  Si's  principles.  Man's  instructions  reach  only  "  the  form  of  know- 
ledge." God's  teaching  is  sound  wisdom^ — full  of  light  and  sub- 
stance— transfiguring  divine  truth  with  heavenly  glory.  There- 
fore keep  it  close  to  thine  heart.  Exercise  it  in  that  practical  dis- 
cretion.^ which  disciplines  all  our  tempers  and  duties.  Man's  wis- 
dom— how  utterly  devoid  is  it  of  all  glow  and  energy  !  The  soul, 
is  "  alienated  from  the  life  of  God,"^  is  in  a  state  of  death,  '  until 
the  entrance  of  God's  word  giveth  light  and  understanding,^ — "  the 
light  of  life."«  The  excellency  of  this  knowledge  is,  that  "  with  this 
light  and  understanding," — "it  giveth  life  to  them  that  have  it."'' 
Every  truth  under  its  influence  springs  up  into  the  new  creature 
with  iieavenly  glow,  and  with  all  the  grace  of  "  the  beauty  of  the 
Lord,"^  outshining,  even  in  the  most  despised  garb,  the  richest 
glory  of  an  earthly  crown. 

23.  Then  shalt  thou  walk  in  thy  imy  safely,  and  thy  foot  shall  not  stumble. 
24.  When  thou  liest  down,  thou  shall  not  be  afraid :  yea,  thou  shalt  lie  down,  and 
thy  sleep  shall  be  siveet.  25.  Be  not  afraid  of  sudden  fear,  neither  of  the  desolation 
of  the  wicked,  lohen  it  cometh.  26.  For  the  Lord  shall  be  thy  confidence,  and  shall 
keep  thy  foot  from  being  taken. 

The  habitual  eyeing  of  the  word  keeps  the  feet  in  a  slippery  path.' 
David  from  inattention  to  wisdom's  words  "  well  nigh  slipped."'" 
Peter  from  the  same  neglect  fearfully  stumbledJ^  But  our  sleeping 
hours,  no  less  than  our  waking  steps,  are  divinely  guarded.  "So 
he  giveth  his  beloved  sleep.'"^  "Underneath  them  are  the  ever- 
lasting arms."'3  They  enjoy  a  childlike  repose,  sleeping  in  his  bo- 
som without  fear.  Thus  did  David  '  sleep  in  God,  and  in  a  state 
of  salvation,'  amid  the  tumultuous  warfare  with  his  undutiful  son.'* 
Such  was  the  sleep  of  Peter  in  prison — in  chains — between  two  sol- 
diers— on  the  eve  of  his  probable  execution — when  '•  there  seemed 
but  a  step  between  him  and  death."  Yet  in  such  a  place — in  such 
company— at  such  a  moment— did  he  lie  down  so  fearless, 
and  sleep  so  siveetly,  that  an  angel's  stroke  was  needed  to  awaken 
him. '3  What  would  not  many  in  troublous  times — waking  at 
every  stir — give  for  one  night  of  this  sweet  sleep  !  And  yet  how- 
many    such   nights  have  we  enjoyed  ;  waking,  as  Jacob  on  his 

1  Comp.  Phil.  iii.  1.    2  Pet.  i.  12. 

2  Comp.  Chap.  vii.  1-3.     Deut.  iv.  9;  vi.  8.    Jos.  i.  7,  8. 

3  Chap.  ii.  7.  4  Eph.  iv.  18.  s  Psalm  cxix.  130. 
6  Jolin  viu.  1-2.                                          7  Ecc.  vii.  12.     Comp.  Chap.  iv.  22;  vi.  23. 

8  Psalin  xc.  17;  cxlix.  4.  Com.  Chap.  i.  i).  'Grace  to  thy  jaws,'  is  the  Douay  Ver- 
sion with  theMarg.  Explanation— '  Merit  for  the  words  of  thy  mouth.' 

9  Chap.  iv.  11,  12.    Psalmxvii.4;  xxxvii.23;  cxix.  9,  11, 133.     »"  Psalm  lxxiii.2— 17. 
11  Matt.  xxvi.  33—35,  09-75.  i^  Psalm  cxxvii.  2.     Comp.  cxxi.  3,  4. 

13  Deut.  xxxiii.  27.     Comp.  Lev.  xxvi.  6. 

14  '  Ol)dorinit  in  Deo,  ct  in  statu  salutis,'  Lyra.— Psalm  iii.  iv.  8.  Compare  the  beauti- 
ful picture,  Ez.  xxxiv.  25— -28,  in  contrast  with  chap.  iv.  16.     Deut.  xxviii.  &{i. 

1="  Acts  xii.  6,  7.  Our  Martyrologist  records  of  Joiin  Rodgers,  the  Proto-Martyr  in  tho 
Marian  persecution,  that  '  on  the  morning  of  his  execution,  being  found  fast  asleep, 
scarce  witk  much  shogglrig  could  /le  be  awaked.' — Foxe,  vi.  (JOJ. 

5 


34  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

stony — we  might  add — his  downy  pillow,  in  the  conciousness  of 
our  Father's  keeping  !  But  where  has  been  with  us,  as  was  with 
him,  the  renewed  dedication  to  our  God  ?' 

But  sudden  fear  may  come.  Yet  he  not  afraid.^  It  is  the  des- 
olation of  the  wicked.  They  must  fear.^  But  child  of  God — run 
you  to  your  confidence,  and  "  be  safe."^  Surely  he  shall  keep  thy 
foot  from  being  taken?  Noah  found  this  security  in  the  flood  of 
the  ungodly — Lot  in  the  destruction  of  Sodorn^ — the  Christians  in 
Pella  in  tlte  desolation  of  the  wicked  city.  Luther  sung  his  song 
oi  confidence  : — "God  is  our  refuge  and  strength.'"'  In  the  con- 
summating desolation  lohen  it  cometh — what  will  then  be  the  sud- 
den fear — the  undismayed  co7ifidence  7  "  All  the  tribes  of  the 
earth  will  mourn"  at  the  sight  of  their  despised  Saviour — then 
their  Judge. ^  But,  "  when  ye  see  these  things,  then  look  up,  and 
lift  up  your  heads,  for  your  redemption  draweth  nigii."^ 

•27.  Withhold  not  good  from  them  to  whom  it  is  due,  (the  owners  thereof,  Marg.) 
when  it  is  in  the  power  of  thine  hand  to  do  it.  28.  ISay  not  unto  thy  neighbor. 
Go,  and  come  again,  and  to-morrow  I  ivill  give ;  when  thou  hast  it  by  thee. 

The  wise  man  now  comes  to  practical  points.  He  s'rikes  at  the 
root  of  selfishness — ivithholding  dues.  Many  are  the  forms  of 
this  dishonesty,  borrowing  without  payment,'"  evading  the  taxes,'* 
"keeping  back  the  laborers  hire."'*^  But  the  rule  probes  deeper 
than  this  surface.  If  we  have  no  legal  debt  to  any,  we  have  a 
Gospel  debt  to  all.'^  Even  the  poor  is  bound  by  this  universal  law 
to  his  poorer  neighbor.'^  Every  one  has  a  claim  upon  our  love.'^ 
Every  opportunity  of  doing  good,  is  our  call  to  do  so.  Our  neigh- 
bors are  the  real  owners  of  our  good.^^  The  Lord  of  all  has  trans- 
ferred his  right  to  them,  with  a  special  reference  to  "  his  own  breth- 
ren.""' Kindness  is  therefore  a  matter — not  of  option,  but  of  obli- 
gation ;  an  act  of  justice,  no  less  than  of  mercy.  To  withhold  it 
will  be  our  eternal  condemnation.'^ 

Christian  benevolence  will  also  do  good  in  the  kindest  manner. 
Delay  is  an  offence  against  the  law  of  love.  Too  often  the  cold 
repulse — Go,  and  come  again — is  a  cover  for  selfishness.  There 
is  a  secret  hope,  that  the  matter  will  be  forgotten,  dropped,  or  taken 
up  by  some  odier  party.  Often  an  application  is  put  off  from 
mere  thoughtlessness.      We  have  it  by  us  :^^  but  it  does  not  just 

1  Gen.  xxviii.  11,  18—22. 

2  Job  V.  21—24.    Comp.  2  Kings  vi.  16,  17.    Jer.  xxxix.  15—18. 

3  Isa.  Ivii.  20,  21.  4  Chap.  xiv.  20;  xviii.  10.  Isa.  xxvi.  1,  20, 
5  Psalm  xci.  1—3.  6  2  Peter  ii.  5—9.  "^  Psahn  xlvi. 
8  Chap.  i.  27.     Luke  xxi.  26.     Rev.  i.  7;  vi.  15—17 

s  Luke  xxi.  28.     Comp.  2  Thess.  i.  7—10.  lo  Psalm  xxxvii.  21. 

'•  The  exam[)le  and  admonition  of  Christ  are  evidently  directed  against  tliis  iniquity. 
Matt.  xvii.  24 — 27;  xxii.  15 — 21. 

•2  James  v.  4.     Jer.  xxii.  13 — 17.     Comp.  Gen.  xxxi.  7.     Deut.  xxiv.  14,  15. 

•3  Rom.  xiii.  8.  h  Eph.  iv.  28.     Comp.  2  Cor.  viii.  1—3. 

'5  Comp.  Luke  x.  29—37.     '«  Marg.     '7  Gal.  vi.  10.  Mark  ix.41.  Matt.  xxv.  35—40. 

18  Matt.  xxv.  41 — 4,5.     Comp.  Deut.  xxiii.  3,  4. 

'9  See  how  Job  rebutted  his  friend's  accusation,  xxii.  9,  with  xxxi.  16.  Comp.  James 
ii,  15,  IG, 


EXPOSITION  OP  THE  BOOK  OP  PROVERBS.  35 

now  suit  our  convenience.  This  is  a  serious  injury  to  the  appli- 
cant. A  little  given  in  time  of  need,  is  more,  than  a  larger  sum 
when  the  time  is  gone  by.  We  should  cultivate  a  quick  sensibility 
of  others;  putting  ourselves  as  much  as  possible  in  their  place* 
not  only  "  doing  good,"  but  "  ready  to  every  good  work."'  If 
we  are  to  "  do  justly  " — which  sometimes  (as  in  the  punishment 
of  criminals)  may  be  our  sorrow  ;  we  are,  after  the  example  of 
our  God,'^  to  love  mercy  ;^  seizing  the  present,  perhaps  the  only,*  op- 
portunity ;  ratlier  anticipating  the  need,  than  wantonly  or  thought- 
lessly delaying  to  relieve  it.  The^  Gospel  presents  every  neighbor 
before  us,  as  a  brother  or  sister  needing  our  help,  and  to  be  loved 
and  cared  for  "  as  ourselves."*  Why  do  we  not  more  readily  ac- 
knowledge this  standard  ?  The  Lord  raise  us  from  our  selfishness, 
and  mould  us  to  his  own  image  of  mercy  and  love !'' 

29.  Devise  not  evil  against  thy  neighbor,  seeing  he  dwelleth  securely  by  thee. 
30.   Strive  not  with  a  man  ivithout  cause,  if  he  have  done  thee  no  harm. 

The  command — not  to  withhold  good — is  naturally  followed  by 
the  forbidding  to  devise  evil.  The  treachery  here  rebuked  was  a 
scandal  even  to  a  heathen.^  It  is  generally  abhorred  by  the  world, 
and  should  be  doubly  hated  by  a  godly  man.  With  him  all  should 
be  clear  and  open  as  the  day.  An  evil  device  against  a  neighbor, 
from  whatever  cause,  is  a  cursed  sin.^  But  to  take  occasion  from 
confidence  reposed,  betrays  "  the  wisdom  that  descendeth  not  from 
above — devilish."'"  Such  was  the  craft  of  Jacob's  sons  against 
the  unsuspecting  Shechemites" — Saul's  malice  against  David, 
when  under  his  protection •'^ — Joab's  murder  of  Abner  and  Amasa'^ 
— Ishmael's  of  Gedaliah.'*  No  trial  cuts  so  keenly.'^  This  was 
one  of  the  bitters  in  the  Saviour's  cup  of  suifering.'^  And  many  a 
wounded  spirit  has  been  cheered  by  his  sympathy  with  their  poig- 
nant sorrow.''' 

Yet  we  must  guard  not  only  against  secret  malice,  but  against 
causeless  strivings.  A  propensity  to  embroil  ourselves  in  quar- 
rels'* kindles  5/ri/e,  instead  of  following  the  rule  of  peace." 

1  Tit.  iii.  1.     1  Tim.  vi.  18.  2  Mic.  vii.  18. 

3  Ibid.  vi.  8.     Comp.  Rom.  xii.  8.     2  Cor.  ix.  7.  *  Chap,  xxvii.  1.     Gal.  vi.  10. 

5  2  Cor.  viii.  10.  «  Lev.  xix.  18. 

■^  Dr.  South's  caustic  application  may  be  wholesome  probing-r'  Was  ever  the  hungry 
fed,  or  the  naked  clothed,  with  good  looks  or  fair  speeches'!  These  are  but  thin  gar- 
ments to  keep  out  the  cold;  and  but  a  slender  repast  to  conjuro  down  the  rage  of  a 
craving  appetite.  My  enemy  perhaps  is  ready  to  starve;  and  I  tell  hiin;  I  am  heartily 
glad  to  see  him,  and  should  be  venj  ready  to  serve  him.  But  still  my  hand  is  closed  and 
my  purse  shut.  I  ne  ther  bring  him  to  my  table,  nor  lodge  him  under  my  roof  He 
asks  for  bread,  and  I  give  him  a  compliment — a  thing  indeed  not  so  hard  as  a  stone,  but 
altogether  as  dry.  I  treat  him  with  art  and  outside,  and  la.-^tly,  at  parting,  with  all  the 
ceremonial  of  dearness.  I  shake  him  by  the  hand,  !)ut  put  nothing  into  it.  I  play  with 
his  distress,  and  dally  with  that  vi'hich  will  not  be  dallied  with, — want  of  money,  and  a 
clamorous  necessity.' — Sermon  on  Matt.  v.  44. 

8  '  Pallere  eum,  qui  Isesus  non  esset,  nisi  credidisset.' — Cicero  pro  Roscio. 

9  Chap.  vi.  14—18.  Deut.  xxvii.  24.  Psalm  xxxv.  20 ;  v.  20.  Jer.  xviii.  18—20. 
10  James  iii.  1.5.  "  Gen.  xxxiv.  13—29;  xlix.  5—7.  '^  I  Sam.  xviii.  22—26. 
13  2  Sam.  iii.  27;  xx.  9,  10.  n  Jer.  xli.  1,2.  '5  Psalm  Iv.  12-14. 

16  John  xviii.  13,  with  Psalm  xli.  9.     Comp.  Mai',,  xxvi.  4G,  58. 

'7  Heb.  iv.  15.  '8  chap.  xvii.  14;  xviii.  6;  xxv.  8,  9.  i9  Rom.  xii.  18. 


36  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

This  spirit  is  a  just  hindrance  to  holiness,*  and  inconsistent  with 
a  true  servant  of  God.^  Irritable  persons  strongly  insist  upon  their 
rights,  or  what  they  conceive  to  be  due  to  them  from  otliers — "  Is 
there  not" — say  they — "a  cause?"  But  impartial  observers  fre- 
quently judge  it  to  be  striving  without  cause  ;  that  no  harm  has 
been  done — none  at  least  to  justify  the  breach  of  love  ;  that  more 
love  on  one  hand,  and  more  forbearance  on  the  other,  would  have 
prevented  the  breach;  that  "there  is  utterly  a  fault— Why  do  yei 
not  rather  take  wrong."^  How  valuable  is  a  close  application  of 
the  self-denying  law  of  Christ  !^  How  earnestly  should  we  seek 
from  himself  his  meek  and  loving  spirit  !^  '  O  Lord,  pour  into 
our  hearts  that  most  excellent  gift  of  charity,  the  very  bond  of 
peace,  and  of  all  virtues ;  without  which,  whosoever  liveth  is 
counted  dead  before  thee.'^ 

31.  Envy  thou  not  the  oppressor  (a  man  of  violence,  Marg.)  and  choose  none  of 
his  ways.  32.  For  the  froward  is  an  abomination  to  the  Lord ;  but  his  secret  is 
with  the  righteous. 

What  is  there — we  might  ask — to  envy  in  the  oppressor  7  The 
love  of  power  is  a  ruling  passion  :  and  the  slave  of  his  own  will 
enjoys  a  brutish  pleasure  in  tyranny.  Yet  little  reason  have  we  to 
envy  him — much  less  to  choose  his  ivays.''  Can  he  be  happy — 
going  froward  (fromward)  the  Lord,  in  perverse  contradiction  to 
his  will?  with  the  frown  of  heaven  ?  For  'he  who  hateth nothing 
that  he  hath  made,  abhors  those  who  have  thus  marred  themselves. 
They  are  not  only  abominable,  but  "aw  abomination^^  in  his 
sight.'^  Really  to  be  envied — or  rather  ardently  to  be  desired — 
is  the  lot  of  the  righteous — enriched  with  the  secret  of  the  Lord 
— 'his  covenant  and  fatherly  affection,  which  is  hid  and  secret 
from  the  world. '^  Sinners  he  hates,  but  saints  he  loves.  The  one 
is  a7i  abmnination.  The  other  is  his  delight.  'They  are  God^s 
friends,  to  whom  he  fonnliarly  imparts,  as  men  use  to  do  to  their 
friends,  his  mind  and  counsels,  or  his  secret  favor  and  comforts,  to 
which  other  men  are  strangers.""  Communion  with  himself" — 
peace ''^ — ^joy'^ —  assurance*^ — teaching'^  —  confidence"  —  an  en- 
lightened apprehension  of  Providence'''- — yea,  all  the  blessings  of 
his  covenant, '■*  this  is  the  secret  between  God  and  the  soul — an  en- 
closed portion,  hidden  from  the  world — sealed  to  his  beloved  people. 
Here  then — -child  of  God — "  dwell  in  the  secret  place  of  the  Most 

»  Comp.  Hcb.  xii.  14.     Col.  iii.  12—15.  2  2  Tim.  ii.  34.  a  1  Cor.  vi.  1—7. 

4  Such  as  Matt.  v.  39—41.  5  i  Peter  ii.  21—23. 

*  Collect  for  Quinquagesiiiia  Sunday.     1  Cor.  xiii.  4 — 7. 

7  Chap.  xxiv.  1.     Kcc.  iv.  1. 

8  Henry  in  loco,  chap.  vi.  14 — 18;  xi.  20;  xv.9.  Mic.  ii.  1,2.  See  the  Lord's  open 
judgment,  Ex.  ix.  HI;  xiv.  28.     Isa.  xxxvii.  21 — 38.     Acts  xii.  1,  2,  23. 

9  Notes  to  Reformers'  Bible. 

1"  Pool's  Annotations,  '  He  loves  them  dearly  as  his  intimate  friends,  to  whom  he  com- 
municates the  very  secrets  of  his  heart.' — Diodati. 

"  John  xiv.  21—23.  '^  phU.  jy.  (J,  7.  i3  chap.  xiv.  10.  »  Rev.  ii.  17. 

15  Matt.  xi.  25;  xiii.  11—17;  xvi.  17.    John  vii.  17.     1  Cor.  ii.  12,  15. 

'5  John  XV,  15.  '■'  Gen.  xviii.  17,  18.     Psalm  cvii.  43.  '*  Psalm  xxv.  14, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  37 

High."i  If  he  hath  given  to  thee  the  knowledge  of  himself,  and 
of  thine  interest  in  Him — and  to  the  froioard  oppressor  only- 
worldly  advantage — is  it  not  the  seal  of  his  love  to  thee,  and  rejec- 
tion of  him  ?  Is  ii  not  infinitely  more  to  dwell  on  high  with  thy 
God,  than  in  the  vain  pomp  of  an  ungodly  world  ?^ 

33.  The  curse  of  the  Lord  is  in  the  house  of  the  wicked;  but  he  hlesseth  the  habi- 
tation of  the  just. 

The  contrast  between  the  sinner  and  the  saint  affects  us  not 
only  personally  but  relatively.  The  curse  or  blessing  of  the  Lord 
follows  us  to  our  homes.  Shall  we  then  envy  the  wicked — with 
his  cup  of  earthly  joy  filled  to  the  brim?  The  curse  of  the  Lord 
is  in  his  house^ — a  "curse  that  never  cometh  causeless."^  It  is 
my  Maker's  curse— How  awful,  that  my  being  and  my  curse 
should  come  from  the  same  sacred  source  !  It  is  not  the  impotent 
wishing  of  ill.  Could  we  trace  its  deadly  work,  we  should  see 
the  man  wasting,  withering,  consuming  under  it.  Observe  "the 
roll  in  the  house  of  the  thief,  and  of  the  swearer — twenty  cubits 
long" — a  long  catalogue  of  woes—"  flying" — -to  mark  its  swiftness 
— "remaining  in  the  midst  of  the  house — consuming  it,  even  with 
the  timbers  and  stones  thereof."^  Is  this  an  idle  dream  ?  Sure- 
ly— but  for  the  blindness  of  the  heart — the  ivicked  would  see  the 
naked  swoid  hanging  by  a  hair  over  his  head,  or  the  awful  "  hand- 
writing upon  the  wall,"  solemnly  proclaiming — "  There  is  no 
peace — saith  my  God — unto  the  wicked."^  Vainly  will  the  proud 
worm  resist.  Ahab  multiplied  his  house  beyond  all  human  ave- 
rage, as  if  to  set  at  defiance  the  curse  pronounced  against  it.  Yet 
at  one  stroke  all  were  swept  away.'^  Similar  instances*  abun- 
dantly prove,  whose  words  shall  stand — man's  or  God's.*  "  Who 
hath  hardened  himself  against  him,  and  prospered.  Who  hath  re- 
sisted his  will?"'" 

But  bright  is  the  sunshine  of  ^Ae/w*^.  Not  only  is  the  secret 
of  the  Lord  ivith  their  souls,  but  his  blessing  on  their  habitation. 
And  when  he  blesseth,  who  can  reverse  it  ?''  Many  a  homely  cot- 
tage, tenanted  by  a  child  of  Abraham,  shines  more  splendidly,  than 
the  princely  palace  of  the  ungodly. ''^  An  heir  of  glory  dwells  here. 
A  family  altar  of  prayer  and  praise  consecrates  it  as  the  temple  of 
Jehovah.'^  Promises,  like  clouds  of  blessings,  rest  over  it.  God 
has  been  honored,  and  God  will  honor." '^  "  They  that  dwell  under 
his  shadow  shall  return.'"^     Is  then  my  house  under  the  curse  or 

1  Psalm  xci.  1.  ^  Ibid.  Ixxxiv.  10.  3  Mai.  ii.  2.      . 

i  Chap.  xxvi.  2.  5  Zech.  v.  1—4.  s  Dan.  v.  5,  6.     Isa.  Ivii.  21. 

7  1  Kings  xxi.  20—22.     2  Kings  x.  1—1 1. 

8  Jeroboam  and  Baasha,  1  Kings  xiv.  9—11  ;  xvi.  1—4,  12,  13.— Jehu,  2  Kings  xv. 
8 — 12.  Hos.  i.  4. — Hazael,  Amos  i.  4. — Jeroboam,  vii.  9. — Jehoiakim,  Jer.  xxii.  13 — 19. 
— Coniah,  24 — 30. — Esau,  Obad.  18.     Comp.  chap.  xiv.  11;  xv.  25. 

9  Jer.  xliv.  23.  i"  Job  ix.  4.     Rom.  ix.  19.  i'  Job  xxxiv.  27. 
'^  Job  xxix.  4.     Isa.  iv.  5.     Ei/Oa  xai  oi  Qoi.     'The  gods  are  within,'  said  the  Hea 

then  philosopher  of  his  poor  cottage. — F.  Taylor  in  loco. 

•3  Gen.  xii.  8.  '^  2  Sam.  vi,  Ii.     Jer.  xxxv.  18,  19.     2  Tim.  i.  18. 

'5  Hos.  xiv.  7. 


38  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

blessing  of  the  Lord  ?  Let  my  God  be  honored  in  his  own  gifts  : 
that  I  and  mine  may  be  manifestly  sealed  witli  the  full  tokens  of 
his  love. 

34.  Surely  he  scomeih  the  scorners :  hut  lie  giveth  grace  unto  the  lowly. 

Two  Apostles  have  combined  with  the  wise  man,  to  set  out  this 
rule  of  the  Divine  government.'  On  no  point  is  the  mind  of  God 
more  fully  declared,  than  against  pride — the  spirit  of  scorning.  It 
displaces  man,  and  would — if  possible — displace  God  himself. 
Jealous  therefore  of  his  own  glory,  he  sets  himself  in  battle  array, 
as  against  the  usurper  of  his  prerogative — the  rebel  against  his  do- 
minion.^ Witness  the  Babel-builders^ — Pharaoh^ — Sennacherib^ 
— the  proud  opposers  of  his  Gospel" — all  the  objects  of  his  scorn. 
But  most  hateful  to  him  is  the  sinner,  that  will  not  submit  to  his 
righteousness — tliat  scorns  the  corner-stone  of  salvation.  How 
fearfully  does  it  then  become  "  a  rock  of  offence" — of  eternal  ruin  V 
Surely  without  doubt — without  way  of  escape  from  his  froAvn — he 
scorneth  the  scorners. 

A  lo7vli/  spirit — a  deep  conviction  of  utter  nothingness  and  guilt 
■ — is  a  most  adorning  grace.  Nor  is  it  an  occasional  or  temporary 
feeling — the  result  of  some  unexpected  hateful  disclosure,  but  an 
habitual  principle,  '•  clothing"  tlie  man**  "  from  the  sole  of  the  foot 
to  the  head."  It  combines  the  highest  elevation  of  joy  with  the 
deepest  abasement  of  spirit.  And  those  who  sink  the  lowest,  stand 
nearest  to  the  most  exalted  advancement.  For  "  he  that  scorveth 
the  scorners^  giveth  grace  to  the  loioly''' — "  more  grace,"^  till  his 
work  is  perfected  in  them.  He  pours  it  out  plentifully  upon  hum- 
ble hearts.  His  sweet  dews  and  showers  of  grace  slide  off  the 
mountains  of  pride,  and  fell  on  the  low  vallies  of  humble  hearts, 
and  make  them  pleasant  and  fertile."*"  The  Centurion" — the  Ca- 
naanite'^ — the  penitent'^ — the  publican'^ — such  as  these  are  the  ob- 
jects of  his  favor.*^  Their  hearts  are  his  dwelling-place.'^  Their 
inheritance  is  his  kingdom.""  The  soul  swelling  with  its  proud  fan- 
cies has  no  room  for  his  humbling  grace.  Blessed  exchange  of  the 
little  idol  of  self-esteem  for  Him,  who  alone  has  the  right ! — when 
even  his  own  graces  are  only  desired  as  instruments  to  set  out  his 
glory. 

1  James  iv.  6.  1  Peter  v.  5. — The  exact  quotation  of  the  LXX.  save  the  substitution 
of  Gcof  for  Ki7)(f)?.  The  Apostle's  quotation  of  this  passage,  though  somewhat  difl'ercnt 
in  the  words,  is  the  same  in  the  sense  with  the  original.  For  scorners  in  Scripture,  are 
proud,  insolent,  wicked  men.  And  to  resist  such  persons,  by  rendering  their  schemes 
abortive,  and  by  humbling  them,  is  emphatically  called  a  scorning  of  them.' — Macknight 
on  James  iv.  6. 

2  „uTiTaa„£Tai,  LXX.  3  Gen.  xi.  1—11.  «  Ex.  xiv.  30. 
5  Isa.  xxxvii.  33 — 38.                                                             6  Psalm  ii.  1 — i. 

7  Rom.  X.  3,  with  ix.  32—33.     Matt.  xxi.  41-^4.  »  1  Peter  v.  5. 

9  James  iv.  G.                       ^^  Lcighton  on  1  Peter  v.  5.  Comp.  also  on  chap.  iii.  8. 

'1  Matt.  viii.  5—10.                     12  ibid.  xv.  19—28.  '^  Luke  vii.  44—50. 

"  Ibid,  xviii.  13,  14.                    15  Isa.  Ixvi.  2.  '6  Ibid.  Ivii.  15. 
"  Matt.  V.  3. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  39 

35.  The  wise  shall  inherit  glory :  hut  shame  shall  he  the  promotion  of  fools  ■ 
(exalteth  the  fools;  Marg.) 

This  is  the  last  contrast  drawn  to  restrain  ow  envy  at  the  pros- 
perity of  the  wicked.'  It  carries  us  forward  to  eternity.  The  dif- 
ference between  these  two  classes  is  not  always  shown  to  man's 
vision.  But  the  day  conieth,  when  all  shall  "  discern"  in  the  full 
light  of  eternity.'^  The  loise — the  heirs  of  glory — are  identified 
with  the  lowly^ — the  heirs  of  grace.  Our  self-knowledge — the 
principle  of  lowUness — is  the  very  substance  of  ivisdom.  Their 
inheiitance  also  is  one — grace  and  glory}  For  what  higher 
glory  can  there  be,  than  the  grace,  which  "  hath  redeemed"  a 
vile  worm  of  the  earth,  "  and  made  him  a  king  and  priest  unto 
God  ?"^  Oh  !  let  the  redeemed  clierish  honorable  thoughts  of  their 
present  glory.  Be  careful  to  clear  it  from  the  defilement  and  de- 
gradation of  the  world's  dust,  and  enjoy  it  in  adoring  praise  to 
Him,  who  hath  chosen  thee  to  this  so  undeserved  grace.* 

But  who  can  tell  the  glory  of  the  after  inheritance — not  like 
this  world's  glory — the  shadow  of  a  name — but  real — solid — '  an 
infinite  gain  in  the  exchange  of  dross  for  down-weight  of  pure 
gold."'  All  occasion  of  sin  and  temptation  are  shut  out  forever, 
'  The  tree  of  knowledge  shall  be  without  enclosure.  There  shall 
be  neither  lust  nor  forbidden  fruit ;  no  withholding  of  desirable 
knowledge,  nor  affectation  of  undesirable.  The  glorified  spirits 
touch  nothing  that  can  defile,  and  defile  nothing  they  touch.'* 
But  after  all,  the  glory  of  this  glory  will  be  communion  and  like- 
ness with  our  Lord — "  to  be  with  him — to  behold  his  glory."^  We 
need  not  pry  too  minutely.  Thus  much  is  clear.  The  value  of 
our  inheritance  is  beyond  all  price — its  happiness  unspeakable — its 
security  unchangeable — ^its  duration  eternity.  The  icise  shall  in- 
herit glory.  "  They  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament  forever  and  ever.'"" 

Oh !  will  not  the  fools  then  discover  the  vanity  of  this  world's 
glory— too  late  to  make  a  wise  choice  ?  Shame  is  their  present 
fruit."  Honor  even  now  sits  unseemly  upon  them.'^  But  "  what 
fruit  will  eternity  bring"  of  those  things,  whereof  they  will  '■'■then 
be  asliamed?"'^  Truly  shame  will  be  their  promotion.  Their 
fame  will  be  infamous  ;  their  disgrace  conspicuous,  lifting  them  up, 
like  Haman  upon  his  elevated  gallows,'^  '  a  gazing-stock  to  the 
world.'  How  solemn  and  complete  will  be  the  great  separation  for 
eternity  !  "  Many  that  sleep  in  the  dust  of  the  earth  shall  awake ; 
some  to  everlasting  life,  and  some  to  shame  and  everlasting  con- 
tempt."^^ 

1  Verse  31.  2  Mai.  iii.  18. 

3  Ver.  34;  xi.  2.  *  Psalm  Ixxxiv.  11.  5  Rev.  v.  9,  10. 

6  Ibid.  i.  5,  6.  7  Leighton  on  1  Peter  v.  10. 

8  Howe's  Blessedness  of  the  Righteous.     Chap.  v.  xi. 

9  John  xvii.  24.     1  John  iii.  2.  i"  Dan.  xii.  3.     Comp.  Matt.  xiii.  43. 
11  Chap.  xiii.  18;  x.  9.     Comp.  2  Kings  xiv.  24;  xv.  9,  18,  24,  36. 

2  Chap  xxvi.  1.  "  Rom.  vi.  21.  "  Esth.  vii.  9.  i5  Dan.  xii.  2. 


40  EXPOSITION  OF  THE  BOOK  OF  PROVERBa. 


CHAPTER  IV. 

1.  Hear,  ye  children,  the  instruction  of  a  father,  and  attend  to  know  understand- 
ing.    2.  For  I  give  you  good  doctrine,  forsake  not  my  law. 

Surely  these  frequent  repetitions  are  as  the  angel's  visit  to  the 
prophet;  "waking  him,  as  a  man  that  is  wakened  out  of  his 
sleep.'"  A  mind  like  Solomon's,  "  large  even  as  the  sand  that  is 
on  the  sea-shore,'"^  might  readily  have  made  every  sentence  a  fresh 
discovery  of  knowledge.  But  more  suitable  to  our  sluggish  and 
forgetful  heart  is  "  the  word  of  the  Lord,  precept  upon  precept."^ 
Often  do  we  see  children  bereft  or  destitute  of  a  parental  instruc- 
tor. Here  these  orphan  children  are  taken  up,  and  called  to  hear 
the  instruction  of  a  father.  For  truly  does  the  wise  man,  like  the 
Apostle  in  after-days,  "  exhort  and  charge  as  a  father  doth  his 
children.^'* 

Solomon  evidently  speaks  from  the  mouth  of  God,  declaring  his 
doctrine — his  laio.  Therefore  he  claims  attention  to  knoio  under- 
standing.^ for  I  give  you  good  doctrine.^  To  many — exciting* — 
curious  and  speculative'' — compromising^ — self-righteous — self-ex- 
alting doctrine^ — is  more  attractive.  But — Young  people — re- 
member !  that  which  humbles  the  soul  before  God ;  that  which  ex- 
hibits the  free  grace  of  the  Gospel ;  which  melts  down  the  will, 
consecrates  the  heart,  imbues  with  the  spirit  of  the  cross — however 
unpalatable  to  the  flesh,  is  alone  good  doctrine  for  the  soul. 
Therefore /or5aA;e  it  not. 

3.  For  I  was  my  father'' s  son,  tender  and  only  beloved  in  the  sight  of  my  mother. 
4.  He  taught  me  also,  and  said  unto  me,  '  Let  thine  heart  retain  my  words  :  keep 
my  commandments  and  live.  5.  Get  wisdom,  get  understanding ;  forget  it  not ; 
neither  decline  from  the  words  of  my  mouth.  6.  Forsake  her  not,  and  she  shall 
preserve  thee :  love  her,  and  she  shall  keep  thee.  7.  Wisdom  is  the  principal  thing  ; 
therefore  get  wisdom  ;  and  with  all  thy  getting  get  understanding.  8.  Exalt  her, 
and  she  shall  promote  thee  :  she  shall  bring  thee  to  honor,  when  thou  dost  embrace 
her.  9.  She  shall  give  to  thine  head  an  ornament  of  grace :  a  crown  of  glory 
shall  she  deliver  to  thee.'' 

Solomon  here  claims  our  attention  as  a  teacher  of  youth,  on  ac- 
count of  his  own  godly  education  by  such  a  father.  He  was  a  ten- 
der child'" — well-beloved.,  as  an  only  son."  The  more  dearly  he 
was  loved,  the  more  carefully  was  he  taught.  Thus  we  are 
brought  into  the  family  of  "  the  man  after  God's  heart,"  to  hear 

1  Zcch.  iv.  1.  2  1  Kings  iv.  29.     Comp.  Eccl.  xlvii,  14,  15. 

3  Isa.  xxviii.  13.  4  i  Thess.  ii.  11.                s  Eccl.  xii.  9—11. 

6  Ez.  xxxiii.  31,  32.  1  2  Tim.  iv.  3,  4.                »  Isa.  xxx.  10.    Jer.  v.  31. 

9  Gal.  i.  6,  7.  '"  1  Chron.  xxii.  5 ;  xxix.  1. 

11  Not  really  the  only  son.  2  Sam.  v.  14.  1  Chron.  iii.  5.  Thus  Isaac  was  called  the 
only  son, (i.e.  most  beloved,)  when  Ishmael  was  another  son:  Gen.  xxii.  2,  12,  16,  with 

xvii.  19.     So  the  Church  is  called  "the  only  one. — the  choice," — implying  others  out  of 

which  the  choice  was  made.  Can.  vi.  9. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  41 

him  "commanding  his  child"  in  the  fear  and  service  of  the  Lord !» 
A  special  mercy  is  it  to  us,  if  we  can  tell  of  an  Abraham  or  a 
David — of  a  Lois  or  an  Eunice,  having  taught  and  bound  us  to 
the  ways  of  God  \'^  Parents  !  remember — a  child  untaught  will  be 
a  living  shame. ^  Training  discipline,  not  foolish  indulgence,  is 
the  truest  evidence  of  affection  to  our  tender  q,nd  beloved.'^ 

But  let  us  examine  this  beautiful  specimen  of  parental  instruc- 
tion.' Observe  the  anxiety  for  his  soil's  heart-religion.  Let  thine 
heart  retain  my  uwrds.  Often  (and  this  is  a  comfort  to  a  weak 
memory)  words  may  be  lost  to  the  memory,  yet  retained  in  the 
heart  with  a  permanent  sanctifying  impression.  Tins  heart-keep- 
ing is  the  path  of  life,  without  which  we  "  have  only  a  name  that 
we  live,  and  are  dead."^  Observe  again  the  earnestness  of  the 
exhortation.  Many  a  parent,  like  Augustine's  father,''  insists — - 
'  Get  wealth — worldly  honor  or  wisdom.'  This  godly  parent  in- 
culcates "  line  upon  line" — Get  heavenly  wisdom — get  it  ivith  all 
thy  getting — at  any  cost  and  pains,^  and  when  thou  hast  got  it, 
forget  it  not — decline  7iot  from  it— forsake  it  not  /  and — as  the 
cleaving  principle  of  perseverance — love^" — embrace — exalt — her. 
Such  a  keeping  is  she  for  thy  soul !''  Such  a  treasure  for  thy  hap- 
piness! Such  a  promoting  honor  even  in  this  life  !  Such  an  or- 
nament  of  grace  in  the  Church  !  Such  a  crown  of  glory  in  hea- 
ven !  Is  not  then  ivisdom  the  piHncipal  thing,  not  only  impor- 
tant, but  all-important?  Shall  it  not  then  have  oinfrst  choice'^ — 
infinitely  above  this  world's  glitter  ?'3  It  can  have  no  place,  if  it 
has  not  the  first  place.  Earthly  wisdom  may  be  "  a  goodly  pearl :" 
But  this  "  wisdom  from  above"  is  "  the  pearl  of  great  price  ;"  worth 
getting  indeed  ;  but  only  to  be  got,  by  "  selling  all  that  we  have 
to  buy  it."" 

10.  Hear,  O  my  son,  and  receive  my  sayings  ;  and  the  years  of  thy  life  shall  be 
many.  11.  /  have  taught  thee  in  the  ways  of  icisdom ;  I  have  led  thee  in  right 
paths.     12.   When  thou  goest,  thy  steps  shall  not  be  straitened  ;  and  when  thou  run- 

1  Corap.  also  1  Kings  ii.  2-4.  1  Chron.  xxu.  6—16;  xxviii.  9,  10,  20.  Comp.  Gen. 
zviii.  19.     Deut.  vi.  8.  '      '  f 

2  2  Tim.  i.  5 ;  iii.  14, 15.        3  chap.  xxix.  15.        *!  Kings  i.  6.    Comp.  chap.  xiii.  24 

5  Where  David's  instruction  begins,  is  obvious.  Where  it  ends  is  not  so  clear,  vvh© 
ther  it  be  ver.  6,  10,  13,  or  13;  or  as  F.  Taylor  asserts,  at  the  close  of  the  ninth  chapter 
But  as  Geier  observes—'  Let  the  reader  form  his  own  judgment— provided  that  we' pay- 
due  obedience  to  the  instruction;  it  matters  little,  whether  we  have  it  in  the  words  of 
David  or  Solomon." 

6  Ver.  13;  vi.  23;  viii.  34,  35.     Isa.  Iv.  3.     Zech.  iii.  7,  contrasted  with  Rev.  iii.  1,  2. 

7  Of  whom  he  records— 'This  Father  of  mine  never  troubled  himself  with  any  thought 
of— How  I  might  improve  myself  towards  thee,  so  that  I  proved  eloquent,  thoucrh  I  were 
withal  left  undrest  by  thy  tillage.'— Confess,  ii.  3.  ° 

8  Chap,  xxiii.  23.     Comp.  1  Kings  x.  1.     Matt.  xii.  42. 

9  See  the  great  importance  of  this  continuance.  John  vii.  30,  31.  Col.  i.  22,  23. 
Heb.  iii.  6,  14,  contrasted  with  Matt.  xiii.  20,  21. 

1"  Thus  Jerome  wrote  to  a  friend—'  Beg  now  for  me,  who  am  gray-headed  of  the  Lord, 
that  I  may  have  wisdom  for  my  companion,  of  which  it  is  written — Love  her,  and  she 
shall  keep  thee.' 

11  Chap.  ii.  10—18.  12  Matt.  vi.  33.  is  1  Kino-s  iii.  5—12.     Pllil.  iii.  7,  8. 

1*  Matt.  xiii.  45,  46. 

6 


42  EXPOSITION    OF    THE    B  30K    OF    PROVERBS. 

nest,  thou  shall  not  stumhlc.     13,   Take  fast  hold  of  instruction:  let  her  not  go: 
keep  her ;  fur  she  is  thy  Ufe. 

It  is  instructive  to  see  a  king  (whether  David  or  Solomon)  not 
forgetting  in  the  midst  of  his  royal  cares  his  domestic  responsibil- 
ities. 'Youth' — we  are  told — '  will  have  its  swing.'  So — adds  an 
old  Commentator  solfenmly- — '  it  may — to  hell.'^  For  where  else 
can  a  wayward  will  lead?  Ponder  the  need  of  guidance  of  every 
step,  both  to  take  and  to  avoid.  T/ie  ways  of  wisdom  assure  a 
happy  life  in  the  favor  of  God.^  And  what  rest  to  the  parent's 
conscience  on  the  death-bed  will  be  the  recollection  of  children — • 
not  brought  up  for  the  world, — but  taught  in  these  ways  !  Yet 
this  cannot  be,  if  the  rod,  when  needed,  has  been  spared  ;  if  the 
will  has  been  indulged ;  the  love  of  the  world  cherished.  This 
will  be — if  godly  discipline  has  been  exercised  ;  if  the  Bible  has 
been  laid  down  as  the  rule  of  life  ;  if  habits  of  prayer, — love  to 
the  service  of  God, — fellowship  with  his  people,  have  been  en- 
couraged. The  path,  though  rough — sometimes  lonely,  is  a  right 
path ; — and,  though  strait  and  narrow,  a  path  of  liberty.^  The 
single  eye  and  the  humble  heart,  will  preserve  a  steady,  cheerful, 
and  safe  walk^ — •  Thou  shalt  run,  and  shalt  not  stumble.^ 

And  yet  the  animated  exhortation  to  take  fast  hold,  shews  the 
struggle  necessary  to  retain  our  principles.  Feeble  indeed  is  our 
hold — when  connected  merely  with  the  excitement  of  novelty,* 
temporary  convictions,''  the  restraint  of  education, ^  unestablished 
knowledge,^  or  the  indulgence  of  sin.'"  ^hefast  hold  of  instruc- 
tion implies  intensity  of  interest,  determination  of  pursuit — "  con- 
tinuing in  the  things  which  we  have  heard  and  been  assured  of" — 
cleaving  with  purpose  of  heart  unto  the  Lord."  "As  Jacob  de- 
tained the  angel'* — as  the  spouse  held  fast  hold  of  her  Beloved,'"' 
— as  the  disciples  "  constrained  the  Saviour  to  abide  with  them"'* 
- — so — young  Christian — let  not  her  go.  Keep  her  as  the  "  man 
for  joy"  guarded  his  precious  treasure.'^  So  let  thy  heavenly  trea- 
sure stand  above  every  earthly  blessing.  Thus  will  it  be  thy  life.^^ 
And  while  others  "  turn  back,  and  walk  no  more"  in  the  way, 
thine  heart  will  turn  to  its  only  spring  of  happiness — "  Lord  !  to 
whom  shall  I  go?     Thou  hast  the  words  of  eternal  lifeP'^'' 

14.  Enter  not  into  the  path  of  the  wicked,  and  go  not  in  the  way  of  evil  men. 
15.  Avoid  it,  pass  not  by  it,  turn  from  it  arid  pass  away.  16.  Far  they  sleep  not, 
except  they  have  done  mischief:  and  their  sleep  is  taken  away,  unless  they  cause 
some  to  fall.  17.  For  they  eat  the  bread  of  wickedness,  and  drink  the  wine  of 
violence. 

>  Taylor  in  loco. 

2  I  Tim.  iv.  8,  with  chap.  iii.  1,  2.     Psalm  xxxiv.  12—14.     1  Pet.  iii.  10—12. 

3  Psalm  cxix.  32,  45.  4  isa.  xlviii.  17,  18.     Matt.  vi.  22. 
6  Chap.  iii.  21—26.     Comp.  Hos.  xiv.  9.  «  Matt.  xiii.  20,  21. 

1  Psalm  Ixxviii.  34— 3G;  cvi.  12,  13.  8  2  Chron.  xii.  1;  xxiv.  2,  15—18. 

9  Gal.  iii.  1-4.  'o  Mark  vi.  18— 2G.  "  2  Tim.  iii.  14.     Acts  xi.  23;  ii.  42. 

12  Gen.  xxxii.  26—29.  i3  Can.  iii.  4.  "  Luke  xxiv.  28,  29. 

15  Matt.  xiii.  44.  «  chap.  iii.  18.     Eccl.  vii.  12.  "  John  vi.  65—69. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  43 

How  often  does  fellowship  with  the  wicked  loosen  the/as^  hold 
of  instruction  !  Their  path  is  so  contrary  to  the  way  of  instruc- 
tion, that  the  very  entrance  into  it  is  forsaking  the  way  of  God. 
The  character  of  the  wicked  is  here  drawn  in  their  Father's  im- 
age— first  sinners — then  tempters.  Mischief  is  their  meat  and 
drink. 1  '  To  do  evil  is  more  proper  and  natural  than  to  sleep,  eat, 
or  drink. ''^  With  sleepless  eagerness  do  they  pursue  their  work,^ 
caring  little  for  any  lengths  of  violence,  so  that  fhej/  do  mischief 
or  cause  some  to  fall.*  Judas  with  his  midnight  torches  •,^  the 
early  morning  assemblage  of  the  Jewish  rulers  ;^  the  frenzied  vow 
of  the  enemies  of  Paul  ;^  and  many  a  plot  in  after  ages  against 
the  Church — ^all  vividly  portray  this  unwearied  wickedness. 

Yet  if  we  be  preserved  from  this  undisguised  malignity,  what 
are  all  the  allurements  for  every  rank  and  circumstance  of  life, 
but  the  more  subtle  poison  of  the  murderer  ?  A  light-minded  young 
person  pours  into  the  ear  of  his  companion — simple  and  inexperi- 
enced in  the  ways  of  sin — filthy  conversation  ;  or  presents  before 
him  images  of  lasciviousness.  What  but  a  rooted  principle  of 
grace  can  save  his  unsuspecting  victim  ?  Or  again — the  venom- 
ous infidel,  intent  upon  "  spoiling''^  his  fellow  creature  of  his  most 
precious  treasure,  drops  into  his  bosom  the  repetition  of  the  first 
lie.^  No  principle  appears  to  be  given  up  ;  no  fundamental  doc- 
trine denied  ;  yet  the  foundation  of  an  unwavering  confidence  is 
shaken  to  pieces.  And  are  not  these  deeds  of  mischief  and  vio- 
lence, malignant  and  destructive  as  the  murderer's  stab  1- 

Is  it  not  then  mercy,  that  forbids  needless  intercourse  with  the 
evil  man  ?'"  With  a  constitution  prone  to  evil — when  the  alterna- 
tive is — whether  we  shall  shun  or  dare  the  danger — can  we  doubt 
our  path  ?  The  whole  Scripture  is  on  the  side  of  caution — to 
hazard  nothing,  except  on  a  plain  call  of  duty — -tantamount  to 
a  call  of  Providence.  Observe  how  the  wise  man  heaps  up  his 
words — Enter  not  into  the  j)atli — no — not  so  much  as  set  thy  foot 
into  it.  If  some  accident  throws  thee  into  it,  go  not  on  in  it,  avoid 
it  with  detestation.'^  Pass  not  hy  it,  lest  thou  shouldest  unwit- 
tingly turn  in.'^  Not  only  avoid  it  when  near  ;  but  avoid  near- 
ness to  it.'^  It  is  like  living  in  the  atmosphere  of  contagion  ;  tak- 
ing up  thy  abode  in  a  pest-house,  in  the  midst  of  virulent  and  fatal 
disease.  The  earnest  repetition  of  the  warning  shews  at  .once  the 
imminency  of  the  danger,  and  the  certainty  of  the  injury.  The 
world  around  us  is  the  action  of  mind  upon  mind.  We  are  con- 
tinually, through  the  medium  of  intercourse,  moulding  ourselves 

I  Job  XV.  16.    Psalm  xiv.  4.  2  Reformers'  Notes. 

3  Job  xxiv.  15,  16.     Psalm  xxxvi.  4.     Mic.  ii.  1. 

*  Chap.  i.  10—14,  16;  ii.  14;  xxiv.  2.     Psalm  x.  8.     Comp.  2  Peter  ii.  14. 

s  John  xviii.  3.  ^  Ibid.  v.  28.     Luke  xxii.  66. 

7  Acts  xxiii.  12.     Such  a  spirit  is  graphically  described  by  the  Classics — 

Et  si  noil  aliqua  nocuisses,  mortuus  esses. — Virgil,  Eel.  iii.  15. 
Ergo  non  aliter  poterit  dormiri ;  quibusdam 
Somnum  rixa  facit. — Juvenal. 

8  Col.  ii.  8.  9  Gen.  iii.  3.  lo  Eph.  v.  11.  ^  Leigh's  Critica  Sacra. 
»8  Chap.  v.  8.                 13  See  this  danger  in  the  case  of  Lot,  Gen.  xiii.  13 ;  xiv.  12. 


44  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

by  Other  minds,  and  other  minds  by  our  own.  Intercourse  wilh 
the  ungodly  must  therefore  be  fraught  with  fatal  contamination.* 
The  occasions,  the  company,  the  border,  of  temptation — all  must 
be  avoided."^  It  is  far  easier  to  shun  the  occasion  of  sin,  than  the 
sin,  when  the  occasion  presents  it.  There  must  be  no  tampering 
with  it ;  no  trial  of  strength,  to  see  how  far  our  resolutions  will 
keep  us.  Let  the  examples  of  Lot^ — Uinah^ — Solomon^ — Peter^ 
— warn  us — how  far  only  the  entrance  into  the  path  of  the  wicked 
may  carry  us  ;  lengths,  that  we  could  never  have  contemplated  in 
prospect  without  horror.  Here  and  there  some  special  miracle  of 
preservation  may  be  manifested.  But  no  one  comes  out  of  the 
path  without  hurt  or  defilement ;''  and  the  general  issue  is  an  open 
door  to  ruin.*  To  pretend  to  dread  sins  without  fearing  tempta- 
tion, is  self-delusion.  Satan  has  too  nearly  allied  them  for  us  to 
separate  them.  The  evil  company  is  loved — then  the  evil  of  the 
company.'  To  pray  "  not  to  be  led  into  temptation  ;"  yet  not 
"watch  that  we  enter  not  into  it"^° — is  not  this  practically  to 
contradict  our  prayers — to  mock  our  God,  by  asking  for  what  we 
do  not  heartily  wish  ?  "  Come  out  then,  and  be  separate" — is  the 
voice  of  God.  "Touch  not  the  unclean  thing.""  "Watch  and 
pray." '2  Walk  Avith  God  and  his  people.  Take  care  to  avoid 
fellowship  with  them,  who  hinder  thy  fellowship  with  God.^^ 

18.  The  path,  nf  the  just  is  as  the  shining  light,  that  shineth  more  and  more  unto 
the  perfect  day. 

This  is  a  fine  picture  of  the  Christian's  path  of  light,  in  contrast 
with  the  dark  and  dangerous  path  of  the  loicked.  It  is  not  the 
feeble  wasting  hght  of  a  taper,  nor  the  momentary  blaze  of  the  me- 
teor ;  but  the  grand  luminary  of  heaven,  "  coming  out  of  his 
chamber,  and  rejoicing  as  a  strong  man  to  run  his  race,"'''  from  ear- 
liest dawn  to  his  noon-day  glory.  And  a  beautiful  sight  it  is  to 
see  the  soul  thus  rising  out  of  darkness,  beginning  his  course  ;  ris- 
ing higher  and  higher ;  taking  m  a  wide  circle  ;  advancing  on- 
ward with  increasing  brightness  unto  the  perfect  day.  Know- 
ledge— faith — love— holiness — irradiate  every  step.  It  is  at  first 
but  a  glimmering  ray — the  first  dawn  of  day.  But  "  following  on" 
— the  eye  becomes  more  unveiled;'^  the  heart  more  enlightened  ; 
the  truth  more  vividly  impressed  upon  the  conscience ;  the  "  un- 

1  1  Cor.  XV.  33.     Comp.  Psalm  cvi.  35.     Chap.  xxii.  24,  25. 

2  Chap.  i.  10,  15.     Gen.  xxxix.  9,  10.  ^  Gen.  xiii.  10—13. 

*  Ibid,  xxxiv.  1,  2.  5  i  Kings  xi.  1—5.  «  Matt.  xxvi.  58,  69—74. 

7  2  Chron.  xviii.  1—3;  xix.  2;  xx.  .35—37.  ^  Chap.  xiii.  20. 

9  Eusebius  mentions  a  young  man,  whom  St.  John  committed  to  the  special  charge 
of  the  Bishop  of  Ephesus;  but  who  by  evil  company  was  drawn  away  to  be  a  captain 
of  robbers,  until  St.  John  went  after  him,  and  brought  him  back.  B.  iii.  c.  23.— Augus- 
tine's recollection  of  his  youthful  theft  was—'  By  myself  alone  I  would  not  have  gone. 
It  was  the  company  that  I  loved,  who  was  with  me  in  it.' — He  adds, — '  O  nimis  iniqua 
amicitia.'— When  they  said—'  Come,  let  us  go,  and  do  it,  I  was  ashamed  not  to  be  as 
shameless  as  they.' — Confess.  Lib,  ii.  8,  9. 

10  Matt.  xxvi.  41.  11  2  Cor.  vi.  17.     Comp.  chap.  ix.  6.  '^  Matt.  xxvi.  41 
13  Psalm  cxix.  63,  114,  115,  also  xvii.  4;  xxvi.  4,  5.                     "  Psalm  xix.  5 

15  Hos.  vi.  3.     Comp.  Mark  viii.  22—25, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  45 

derstanding"  more  quick  in  "  the  fear  of  the  Lord  ;"  the  taste  more 
discerning  between  good  and  evil.  Faith  now  becomes  more 
strong  in  the  Saviour's  love,  more  simple  in  the  promises  of  God. 
Subjection  to  the  Redeemer's  sceptre  is  more  unreserved ;  love 
rises  to  a  higher  estimation,  to  a  closer  union  with  him — to  a  more 
intimate  complacency  in  liiin.  Experience  may  be  confused.  But 
light  will  clear  away  the  mists.  Practice  in  some  points  may  be 
inconsistent.  But,  "  beholding  as  in  a  glass  the  glory  of  the  Lord, 
we  are  changed  into  his  image  from  glory  to  glory,  even  as  by  the 
Spirit  of  the  Lord.'"  Such  is  the  godly  man.  Such  is  his  path. 
The  devout  Nathanael  was  cheered  with  the  promise  of  a  brighter 
day.2  The  clouds  upon  the  minds  of  the  Apostles  gradually  melted 
away  before  a  brighter  sun.^  The  Eunuch  and  Cornelius  sin- 
cerely seeking,  rejoiced  in  the  full  sunshine  of  Gospel  light.'* 
The  Thessalonian  Church  shone  viore  and  more  with  Christian 
graces.' 

But  is  this  shinmg  light  the  picture  of  my  path  7  There  is  no 
command  given — ^"Sun — stand  thou  still. "^  Therefore  it  rebukes 
a  stationary  profession.  It  is  a  rising  and  advancing,  not  a  declin- 
ing, sun.  Therefore  it  rebukes  a  backsliding  sttjte.  It  is  not  ne- 
cessary that  every  thing  should  be  perfect  at  once.  There  may  be 
an  occasional  cloud,  or  even  (as  in  the  cases  of  David  and  Peter)  a 
temporary  eclipse.  But  when  did  the  sun  fail  of  carrying  its  early 
dawn  ^lnto  perfect  day  7  Be  thankful  then  for  "the  day  of  small 
things.  Despise  it  not.'"'  But  be  not  satisfied  with  it.  Aim  high, 
and  you  will  reach  nearer  the  mark.  Religion  must  be  a  shining 
and  progressive  light.  We  must  not  mistake  the  beginning  for  the 
end  of  the  course.  We  must  not  sit  down  at  the  entrance,  and  say 
to  our  soul — "  Soul — take  thine  ease."  Let  us  hasten  on  to  the 
perfect  day,  when  the  path  of  the  just  shall  be  eternally  consum- 
mated— when  '  they  shall  come  to  full  perfection — which  is — when 
they  shall  be  joined  to  their  Head  in  the  heavens.'^  "  Then  shall 
they  shine  forth  as  the  sun  in  the  kingdom  of  their  Father."* 
Their  "  sun  shall  no  more  go  down  ;  for  the  Lord  shall  be  their 
everlasting  light,  and  the  days  of  their  mourning  shall  be  ended.'"" 

19.   The  way  of  the  wicked  is  as  darkness ;  they  know  not  at  what  they  stumble. 
The  contrast  is  again  repeated."     Each  has  his  own  way.      The 

1  2  Cor.  iii.  18.     Comp.  Job  xvii.  9.     Psalm  Ixxxiv.  7.  2  John  i.  46—51. 

3  Mark  vi.  52;  x.  35;  xvi.  14,  with  John  xvi.  13.     Acts.  ii. 

4  Acts  viii.  27—39,  X.  s  1  Thess.  i.  3.     2  Thess.  i.  3.  s  jos.  x.  12. 
"!  Zech.  iv.  10.                          ^  Reformers'  Notes.     Comp.  Diodati  in  loco. 

9  Matt.  xiii.  43.     Comp.  Jud.  v.  31. 

1"  Isa.  Ix.  20.  The  LXX.  version  is  very  beautiful — 'The  ways  of  the  righteous 
shine  like  the  light ;  they  grow  and  shine  until  the  day  be  perfected.'  Dr.  Watts's  Hymn 
on  the  Summer  evening — written  for  the  infint  mind — but  glowing  to  the  finest  taste — 
furnishes  a  most  exquisite  exposition  of  this  verse, — 

'  How  fine  has  the  day  been  ;  how  bright  was  the  sun,'  &c. 

11  Sec  the  same  contrast  drawn  by  our  Lord,  Matt.  vi.  22,  23. — Schultens  considers 
the  original  to  express  increaslns:  darkness — thus  answering  to  the  increasing  light  of  the 
opposite  path.     Comp.  Job  xv.  23. 


46  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

■path  of  the  just  is  glowing  light  and  joy.  The  way  of  the  wicked 
is  darkness — without  direction,  comfort,  safety,  or  peace — till  "his 
feet  at  last  stumble  on  the  dark  mountains" — till  he  falls  into  "  the 
blackness  of  darkness  forever.'"  His  ivay  is  not  only  dark — but 
as  darkness — a  compound  of  ignorance,  error,  sin,  and  misery. 
The  love  of  sin  "rebels  against  the  light.'"^  The  darkness  is  wil- 
ful, and  therefore  accountable.  There  is  no  stumbling  in  the 
path  of  the  just.  So  far  as  he  is  upright,  the  Lord  keeps  him.^ 
The  wicked  go  on  "  groping  as  if  they  had  no  eyes  i"''  hurrying  on 
blindly  into  misery,  that  they  can  neither  foresee  nor  avoid.s  2'hey 
know  not  at  what  tJiey  stumble.  Oh  !  if  they  did,  would  they  not 
startle,  and  shrink  back?  For  they  stumble  on  the  very  founda- 
tion of  the  gospel ;  making  the  rock  of  salvation  the  rock  of  offence.^ 
Would  they  but  listen  to  the  merciful  v.arning  of  their  Lord  ! — 
"Yet  a  little  time  the  light  is  whh  you,  walk  while  ye  have  the 
light,  lest  darkness  come  upon  you  :  for  he  that  walketh  in  dark- 
ness knoweth  ttot  lohither  he  goethJ^'^ 

20.  My  son,  attend  to  my  words:  incline  thine  ear  unto  my  sayings.  21.  Let 
ihem  not  depart  from  thine  eyes;  keep  the?)!  in  the  midst  of  thine  heart.  22.  For 
they  are  life  unto  those  that  find  them,  and  health  to  all  their  flesh. 

These  repealed  injunctions^  are  an  admirable  pattern  to  the 
Christian  Parent  or  Minister.  The  desire  of  wisdom — the  first  step 
in  the  path — is  encouraged.  The  means  of  obtaining  it,  and  the 
privilege  when  obtained,  are  pointed  out.  Eye  then  the  treasury 
of  wisdom  habitually.  A  neglected  Bible  is  the  melancholy  proof 
of  an  heart  "  alienated  from  God."  For  how  can  we  have  a  spark 
of  love  to  him,  if  that  Book,  which  is  the  full  nianifestation  of  his 
glory,  be  despised  ?  And  yet  a  superficial  acquaintance  with  it  is 
of  no  avail.  If  our  ears  were  bored  to  the  door  of  the  sanctuary  ; 
if  the  words  never  departed  from  our  eyes  ;  yet,  except  tbey  were 
kept  in  the  heart,  our  religion  would  be  a  notion,  not  a  principle ; 
speculative,  not  practical :  conviction,  not  love.  Nor  even  here 
must  they  possess  the  mere  threshold.  Let  that  be  for  the  world  ; 
let  the  word  be  kept  in  the  midst  of  the  heart.  Here  only  can  it 
be  operative  ;'  "  for  out  of  the  heart  are  the  issues  of  life."'"  Here 
it  becomes  lively  and  substantial  truth.  Here  then  let  a  home  be 
made  for  it"—  a  consecrated^  sanctuary  in  the  most  honored  cham- 
bers— in  the  midst  of  the  heart.  Tliis  inhabitation  of  the  word  is 
a  covenant  promise,  the  test  of  our  interest  in  the  Lord  and  in  his 
people.''^ 

This  keeping  of  the  word  will  be  life  to  those  that  find  it.^^  ,Vig- 

1  Jcr.  xiii.  16.     Jude  13.     Comp.  Job  xviii.  5,  6,  18. 

2  Job  xxiv.  \'.^.     John  iii.  19.     Comp.  Isa.  v.  20. 

3  Verse  12;  iii.  2.').     Psalm  xci.  11,  12.  <  Isa.  lix.  10. 

5  Job  V.  14 ;  xii.  25.     Jor.  xxiii.  12.     Zeph.  i.  17. 

6  Rom.  ix.  32,  33.     1  Pet.  ii.  8.  7  John  xii.  35,  36. 

8  Chap.  iii.  1  ;  V.  1 ;  vi.  20,  21 ;  xxii.  17. 

9  Chap,  xxiii.  26.     Psalm  xl.  8;  cxix.  11.  '"  Verse  23. 

"  Ei/u«/(ttrco  iv  vfiv.    Col.  iii.  16.         li  Jer.  xxxi.  33.         "  Verses  4,  10,  13 ;  iii.  18 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  47 

orous  and  healthy  will  be  the  soul/  that  feeds  upon  this  heavenly- 
manna.  We  shall  not  then  bear  our  religion  as  our  cross,  as  a 
cumbrous  appendage.  We  shall  not  drag  on  in  Christian  duties 
as  our  chain.  Godliness  will  be  to  us  an  element  of  joy.  The 
functions  will  be  free  and  lively.  The  spirit  will  feel  a  vital  glow. 
The  mind  will  be  enriched  with  Divine  wisdom.  The  heart  will 
be  established  with  gospel  grace. 

23.  Keep  thy  heart  with  all  diligence  (above  all  keeping,  Marg  ) ;  for  out  of 
it  are  the  issues  of  life.  24.  Put  away  from  thee  a  froward  mouth,  and  'perverse 
lips  put  far  from  thee.  Let  thins  eyes  look  right  on,  and  let  thine  eyelids  look 
straight  before  thee.  '26.  Ponder  the  path  of  thy  feet,  and  let  all  thy  ways  he  estab- 
lished, (all  thy  ways  shall  be  ordered  aright,  Marg.)  27.  Turn  not  to  the  right 
hand  nor  to  the  left :  remove  thy  foot  from  evil. 

Invaluable  are  these  rules  as  our  safeguard.  Assaulted  as  we 
are  at  every  point,  every  inlet  of  sin  must  be  strongly  guarded — 
the  heart — the  month — the  eye — the  feet. 

First — the  heart — the  citadel  of  man* — -the  seat  of  his  dearest 
treasure.  It  is  fearful  to  think  of  its  many  watchful  and  subtle  as- 
sailants. Let  it  be  closely  garrisoned.  Let  the  sentinel  be  never 
sleeping  on  his  post.  "  Take  heed  to  thy  way,  and  keep  thy  soul 
dilige)itly."^  Can  then  I  keep  my  o)on  heart)  Certainly  not. 
But,  though  it  be  God's  work,  it  is  man's  agency.  Our  efforts  are 
his  instrumentality.  He  implants  an  active  principle,  and  sustains 
the  unceasing  exercise.^  The  first  act  of  conscious  faith  will  be  to 
"  commit  the  keeping  of  the  heart  to  our  faithful  Creator."^  Then 
in  his  strength  and  guidance  diligently  improve  all  the  means  of 
preservation.  Watch  unto  prayer.  Cherish  a  humble  dependent 
spirit.  Live  in  the  atmosphere  of  the  word  of  God.  Resist  the  ad- 
mittance of  an  evil  world,  even  in  its  most  plausible  forms. ^  Here 
lies  the  conflict  to  the  end.  ■  The  greatest  difficulty  in  conversion 
is  to  win  the  heart  to  God,  and  after  conversion  to  keep  it  with 
him."'  '  What  is  there' — asks  Mede — '  that  will  not  entice  and  al- 
lure so  fickle  a  tiling  as  the  heart  from  God  V^ 

Above  all  keeping- — exhorts  the  wise  man — keep  thine  heart. 
Here  Satan  keeps — here  therefore  must  we  keep — special  watch. 
If  the  cita  '.el  be  taken,  the  whole  town  must  surrender.  If  the 
heart  be  seized,  the  whole  man— the  affections,  desires,  motives, 
pursuits — all  will  be  yielded  up.  The  heart  is  the  vital  part  of 
the  body;  a  wound  here  is  instant  death.  Thus — spiritually  as 
well  as  naturally — out  of  the  heart  are  the  issues  of  life.  It  is  the 
great  vital  spring  of  the  soul— the  fountain  of  actions — the  centre 
and  the  seat  of  principle,^  both  of  sin  and  of  holiness. i*  The  na- 
tural heart  is  a  fountain  of  poison. >'  The  purified  heart  is  ''a  well 
of  living  water." ^^   As  is  the  fountain,  so  must  be  the  streams.    As 

1  Chap.  iii.  8.  2  Albert  SchuUen's  Comment  in  Prov.  4to.  1748. 

3  Deut.  iv.  9.  4  Comp.  Phil.  ii.  12,  13.     Jude  24  with  21. 

5  1  Pet.  IV.  19.     Comp.  Ps.  xxv.  20.  6  Jud.  viii.  22,  23.     2  Kings  v.  5,  16. 

■7  F'.avel's  Saint  IndeeJ, — a  searching  and  valuable  Treatise. 
8  See  his  Viilu;d)le  sermon  on  tiiis  text.  ^  Schultcns  in  loco, 

w  Matt.  xii.  34,  35.  "  Matt.  xv.  19.  i^  John  iv.  14.     Comp.  chap.  xiv.  14. 


48  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  the  heart,  so  must  be  the  mouth — the  eyes — the  feet.  There- 
fore above  all  keeping — keep  thine  heart.  Guard  the  fountain — 
as  they  keep  tlie  precious  wells  of  the  east^ — lest  the  waters  be 
poisoned. 

Not  less  necessary  is  it  to  keep  the  outlets  of  sin  \^  What  a 
world  of  evil  does  the  heart  pour  out  from  the  froward  7nouth  !^ 
Commit  therefore  both  heart  and  mouth  to  Divine  discipline.^ 
Then  let  prayer  and  faith  be  the  practical  principles  of  Christian 
watchfuhiess.  Not  only  shun — but  put  aicay — yea — -far  from 
thee — the  perverse  lips.  Their  evil — be  it  remembered — extends 
beyond  ourselves  ;  so  that  even  should  the  peace-speaking  blood 
speak  peace  to  ourselves,  still  will  remain  the  painful  sense  of  in- 
jury to  our  fellow-creatures — perhaps  without  remedy. 

Next  to  the  heart  and  mouth — keep  thine  eyes — "  the  light  of 
the  body"^- — the  directive  faculty  of  the  soul,  yet  too  often  a  most 
dangerous  inlet  to  sin."  Therefore  like  Job — "  make  a  covenant 
with  them."^  Place  them  under  heavenly  restraint.*  Let  them 
look  right  on — straight  before  us.  Had  Eve  done  so,  she  would 
have  looked  on  the  command  of  her  God,  not  on  the  forbidden 
tree.^  Had  Lot's  wife  looked  straight  before^  instead  of  "  behind 
her,"  she  would,  like  her  husband,  have  been  a  monument  of 
mercy.'"  Achan  was  ruined  by  neglecting  this  rule  of  wisdom.'' 
David's  example  may  warn  the  holiest  men  in  the  world  to  have  a 
watchful  jealousy."^  In  asking  the  way  to  Zion,  be  sure  that  your 
'■^  faces  are  thither  war  dP'''^  Take  the  racer's  motto,  "This  one 
thing  I  do" — Eye  the  mark,  and  press  onward  to  it.'^ 

Lastly,  keep  your  feet.  Oh  !  has  not  experience,  no  less  than 
Scripture,  shewn  your  need  of  a  circumspect  walk  ?'^  Snares  are 
laid  out  for  every  path — yea  for  every  step  in  your  path  ;  for  your 
meat,  your  drink,  your  calling — perhaps  more  than  all — for  the  ser- 
vice of  God.  What  deep  pondering  should  there  be  in  a  path  so 
beset  with  danger !  Every  step  should  be  carefully  weighed.'® 
Joseph  pondered.,  and  thereby  established  his  icay.^^  Peter,  neg- 
lecting to  ponder,  was  fearfully  sifted.'^  David  also,  looking  at  the 
trial  of  the  path,  instead  of  pondering  its  direction,  brought  shame 
upon  himself;'^  like  the  trouble, which  Christian  made  for  himself 
in  the  smooth  exchange  of  Bye-path  meadow  for  the  rough  and 
strait  road. 

Here  then  is  the  voice  of  wisdom.  Beware  of  mistaking  pre- 
sumption for  faith — temptations  for  Providential  appointments. 
Never  forsake  a  plain  for  a  doubtful  command.'^"  Estimate  every 
step  by  its  conformity  to  the  known  will  of  God.     Dare  not  to  ad- 

1  Gen.  xxvi.  18—21.         2  Chap.  xiii.  3.  3  Jam.  iii.  b,  6. 

4  Psalm  xix.  13;  cxli.  3,  4.  5  Matt.  vi.  22. 

6  Gen.  vi.  2;  xxxiv.  1,  2;  xxxix.  7.     Matt.  v.  28.     2  Pet.  ii.  14.  T  Matt.  xxxi.  1. 

8  Psalm  cxix.  37.  »  Gen.  iii.  3—6.         i»  Ibid.  xix.  17,  26.         "  Jos.  vii.  21. 

12  2  Sam.  xi.  2.     Mede,  ut  supra.  "  jer.  1.  5.  "  Phil.  iii.  12—14. 

15  Eph.  V.  15.  18  Gen.  xxiv.  5.     Psalm  xxxix.  1.     Dan.  i.  8;  vi.  3,  4. 

IV  Gen.  xxxix.  9,  10.     Comp.  verses  14,  15.  »3  Matt.  xxvi.  58,  69-75. 

19  1  Sam.  xxvii — xxix.  2"  1  Kings  xiii.  18 — 22. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  49 

vrance  one  step  without  God.  In  his  path  you  may  fearlessly 
"tread  upon  the  hou  and  adder.'"  But  who  shall  venture  into  a 
path  of  his  own  choosing  without  a  wound  ]  See  that  "  your 
feet  are  straight"  like  those  of  the  Cherubim.^  "  The  pleasures  of 
sin"  lie  on  the  right  hand  and  on  the  left.  The  eyes  therefore, 
looking  right  on,  escape  the  sight.  The  pondering  foot  is  estab- 
lished in  steady  perseverance  ;  and  hy  marking  small  deviations,^ 
and  never  turning  out  of  the  straight  path  to  avoid  a  cross — is  re- 
moved from  evil. 

May  we  all  have  grace  and  wisdom  to  ponder  these  sound  prac- 
tical rules  !  The  man  of  God  must  only  have  one  standard.*  He 
must  "  know  no  man  after  the  flec;h.''5  He  must  often  put  aside 
the  Church  no  less  than  the  world,  that  he  may  listen  more  closely 
to  the  command — walk  before  me.^  He  must  discern  and  crush 
the  first  motions  of  the  scorpion's  brood ;  guarding  every  avenue 
of  sin — the  senses — the  memory — the  imagination — the  touch — the 
taste.  He  must  walk  by  the  straight  rule  of  the  gospel ;  else  will 
he  not  only  bring  discomfort  upon  himself,  but  stumbling  to  the 
Church.''  A  single  eye,  steadily  fixed  upon  the  One  Object,  will 
make  the  path  luminous.^  Straight-forward  progress  will  insure 
prosperity.^  Keeping  the  middle  path,  and  daily  lifting  up  the 
voice  for  restraint  and  guidance.^" 

"  Thine  ears  shall  hear  the  word  behind  thee,  saying — ^This  is 
the  way  ;  walk  ye  in  it — when  ye  turn  to  the  right  hand,  and 
when  ye  turn  to  the  left."" 


CHAPTER   V. 

1 .  My  son,  attend  unto  my  ivisdom,  and  how  tJdne  ear  to  my  iind'irstandmg  : 
2.  That  thou  mayest  regard  discretion,  and  that  thy  lips  may  keep  knowledge.  3.  For 
the  lips  of  a  strange  woman  drop  as  an  honeycomb,  and  her  rnoulh  is  smoother  than 
oil:  4.  But  her  end  is  bitter  as  wormwood,  sharp  as  a  two-edged  sword.  6.  Her 
feet  go  down  to  death ;  her  steps  take  hold  on  hill.  6.  Lest  thou  shouldest  ponder 
the  path  of  life,  her  ways  are  moveable,  that  thou  canst  not  know  them.  7.  Hear 
me  now,  therefore,  O  ye  children,  and  depart  not  from  the  coords  of  my  m-outh.  8. 
Remove  thy  loay  from  her,  and  come  not  near  the  door  of  her  house :  9.  Lest  thou 
give  thine  honor  unto  others,  and  thy  years  unto  the  cruel:  10.  Lest  strangers  be 
filled  with  thy  wealth:  and  thy  labors  bs  in  the  house  of  a  stranTer  ;     11.  And 

1  Psalm  xci.  11 — 13. 

2  Ezek.  i.  7—9.  Comp.  Heb.  xii.  13.  Nearly  the  LXX.  translation  of  the  last 
clause  of  verse  26. 

3  See  Ecclus.  xix.  1.  4  isa.  viii.  20.  5  g  Cor.  v.  16. 
6  Gen.  xvii.  1.                                7  Gal.  ii.  11—14.                 8  Mutt.  vi.  22. 

9  Deut.  xvii.  20.     Jos.  i.  7,  8.  '"  Psalm  cxix.  37;  cxliii.  8—10. 

"  Isa.  XXX.  21.  The  LXX.  and  Vulgate  adds  here — '  For  GoJ  knows  the  right  path 
on  the  right  hand.  But  those  on  the  left  are  perverted.  But  he  shall  make  thy  ways, 
and  advance  thy  steps  in  grace.'  Geier  remarks — '  VVe  have  no  ear  for  these  worus,  as 
not  belonging  to  the  holy  fountain.     We  leave  them  to  the  Papists.' 

7 


50  EXPOSITION    OF    THE    BOOK    OP    PROVERBS. 

ihou  mourn  at  the  last,  lohen  thy  flesh  and  thy  body  are  consumed,  12.  And  say, 
How  have  I  hated  instruction,  and  my  heart  despised  reproof ;  13.  And  have  not 
obeyed  the  voice  of  my  teachers,  nor  inclined  mine  ear  to  them  that  instructed  me  ! 
14.  /  icas  almost  in  all  evil  in  the  midst  of  the  congregation  and  assembly. 

Ponder  this  chapter — ye  that  know  not  the  poison  and  corrup- 
tion of  fleshly  lusts.  Painful  experience'  had  given  the  wise  man 
wisdom  and  understanding.  Therefore  attend  to  it  with  fear  and 
trembling.  Man's  own  strength — the  restraints  of  education  or  of 
self-discipline  are  powerless,  as  the  green  withes  to  bind  the  giant. ^ 
Engrafted  wisdom  is  the  only  effectual  safeguard.  This  heavenly 
influence  teaches  us  to  regard  discretion  for  the  covering  of  our 
souls,  and  to  keep  knoiiiledge  for  the  warning  of  our  fellow-sin- 
ners.^ 

The  extreme  plausibility  of  the  temptation  is  our  call  to  atten- 
tion. The  deluded  victim  only  sees  the  present  gratification  ;  only 
tastes,  or  expects  to  taste,  the  honeycomb  ;  only  hears  the  luily 
smoothness  of  the  charmer's  voice.*  But  never  is  the  beginning 
so  sweet,  as  the  end  is  bitter.  God  sliews  the  icormuood  ;  the  two- 
edged  sword  f  her  path  of  death  ;  every  step  taking  hold  of  hell, 
as  if  invading  it  with  a  high  hand,  grasping  it  as  her  home.®  One 
feature  of  the  tempter's  wiliness  is  most  remarkable.  She  winds 
herself  in  a  thousand  moveable  rvays,  to  meet  the  varying  humors 
and  circumstances.''  She  works  upon  every  weakness ;  seizes 
every  unguarded  moment — all  this  with  one  deeply  hidden  object 
— lest  thou  should,  ponder  the  path  of  life.  The  checks  of  con- 
science must  be  diverted.  No  time  must  be  giv^en  for  reflection. 
The  intrusion  of  one  serious  thought  might  break  the  spell,  and 
open  the  way  of  escape. ^ 

Can  we  wonder  then  at  the  earnestness  of  parental  anxiety, 
forcing  back  the  children  playing  on  the  brink  of  a  precipice. 
Hear  now — O  ye  childrenl  We  mean  no  austere  restraint  upon 
youthful  pleasures.  Only  avoid  the  tempter's  touch^ — her  word — 
even  her  look.  Remove  thy  way  far  from  her.  Not  only  go  not 
into  her — but — such  is  the  contagion — come  not  near  the  door.^ 
To  thrust  ourselves  into  temptation,  is  to  throw  ourselves  out  of 
Grod's  protection.  The  snare  as  one  approaches  hecomes  more 
enticing.  The  voice  of  wisdom  therefore  is — "  Flee  youthful 
lustsP 

The  loss  of  honor,^^  taking  the  crown  from  the  victim's  head;'' 
years  given  to  the  cruel  mockers  of  his  mi?ery  ;'~  the  waste  of  the 
family  wealth  ;'3  servitude  in  a  stranger''s  house  ;'^  consumption — ■ 

1  1  Kings  xi.  1—8.     Eccl.  vii.  26.  2  Jud.  xvi.  9. 

3  Chap.  ii.  10,  11,  16;  vi.  20,  24;  vii.  1—5.     Psalm  xvii.  4;  cxix.  9,  11. 

4  Chap.  ii.  16;  vi.  24;  vii.  21.  5  Comp.  Ps.  iv.  21. 

6  Schultens  in  loco.     Chap.  ii.  18;  vii.  27;  ix.  18.     1  Cor.  vi.  9,  18.     Rev.  xxi.  8. 

7  Chap.  vi.  12,  13  ;  vii.  12.  8  See  Psalm  cxix.  59.     Ez.  x\iii.  28.     Luke  xv.  17. 
9  Comp.  chap.  iv.  14,  15;  vi.  27,  28. 

10  Chap.  vi.  32,  33.     Gen.  xxxviii.  23— 26.       "  2  Sam.  xii.  14;  xiii.  13.    Neh.xiii.2a 

12  Chap.  vi.  26;  XXX.  3.    Jud.  xvi.  18—20. 

-3  Chap.  vi.  26,  35.    Job  xxxi.  12.     Hos.  vii.  9.    Luke  xv.  13,  30. 

»  Luke  XV.  15,  10. 


/t  EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  51 

slowly  bringing"  the  body  to  the  grave^ — all  is  the  bitter  fruit  of  the 
neglected  warning.  Add  to  this  the  voice  of  conscience  at  the  last, 
telling  of  slighted  privileges,  stifled  convictions,  abused  knowledge. 
And  will  not  this  be  the  sting  of  thousands  instiucted  in  our  schools, 
or  the  children  of  godly  parents — now  despising  the  reproofs  of 
God,  and  the  voice  of  these  teachers,  proclaiming  their  shame 
openly  ;  perhaps  making  Christian  asse?Jiblies  the  scenes  of  almost 
all  evil  ?^ 

Such  is  the  picture  of  sin — its  "pleasure  but  for  a  season,"  "its 
wages  death  eternal. "^  Every  sin  unrepented  here  will  bring  its 
perpetual  torment  in  eternity.  Impenitence  does  not  put  away  its 
sorrow.  It  only  delays  it  to  mourn  at  the  last,  when  mercy  shall 
have  fled  away  forever,^  and  nothing  will  remain,  but  the  piercing 
cry  of  the  accusing  conscience — •"  Son  !  remember."^  There  are 
no  infidels  in  eternity,  and  but  few  on  a  death-bed.  Sinner — the 
path  of  life  is  now  open  to  thee.  Ponder  it  anxiously — prayerfully. 
The  light  of  the  word,  and  the  teaching  of  the  Spirit  guide  thee 
to  it. 

15.  Drink  waters  out  of  tliine  oicn  cistern,  and  running  waters  out  of  thine  own 
well.  16.  Let  thy  fountains  be  dispersed  abroad,  and  rivers  of  waters  in  the  streets. 
17.  Let  them  be  only  thine  own,  and  not  strangers,  with  thee.  18.  Let  thy  foun- 
tain be  blessed:  and  rejoice  with  the  wife  of  thy  youth.  19.  Let  her  be  as  the 
loving  hind  and  pleasant  roe;  let  her  breasts  satisfy  thee  at  all  tiTnes ;  and  be  thou 
ravished  always  with  (err  thou  always  in.®  Marg.)  her  love. 

A  restless  dissatisfaction  with  our  present  blessings  cherishes  the 
lust  for  forbidden  pleasures.  Where  contentment  is  not  found  at 
home — drinking  out  of  our  own  cistern,  it  will  not  be  found  abroad. 
Thus  conjugal  love — the  greatest  earthly  blessing — is  the  Divine 
remedy  against  incontinence.''  '  First — choose  thy  love  ;  then  love 
thy  choice.'^  Q,uench  thy  thirst  out  of  thine  own,  and  lust  not  after 
thy  neighbor's,  well.^  'Enjoy  thou  the  lawful  delights  and  con- 
tentments of  thine  own  wiie.'^"  Let  the  streams  of  a  happy  issue 
derived  from  thee,  as  little /o?«w^ai«5,  or  springs  from  the  founiain^^ 
— be  dispersed  abroad,  fertilizing  the  sireets^^  with  their  godly  in- 
fluence— children  whom  thou  knowest  to  be  thine  own,  and  canst 
acknowledge  without  shame.  '^   Rejoice  with  the  wife  of  thy  youth.  '* 

'  1  Cor.  VI.  18. 

2  Num.  XXV.  G,  7.     Ezek.  viii.  5 — 16.  3  Heb.  xi.  '25.     Rom.  vi.  23. 

<  Chap.  i.  24—30.  5  Luke  xvi.  25. 

s  Err.  The  primary  meaning  of  the  Heb.  is  to  expatiate — luxuriate — run  wild.  Hence 
'to  give  a  loose,  indulge,  or  lose  oneself  in  love.' — "In  errare,  tanij^uam  sui  oblitum,  et 
amore  quasi  vagari." — Parkhurst. 

7  1  Cor.  vii.  2,  36.     See  the  Marriage  Service. 

8  Henry  Smith's  Sermons.     4to,     1611 — 1614. 

9  Ex.  XX.  17.  2  Sam.  xi.  2,  3.  The  beauty  of  the  figure  is  illustrated  from  the  cir- 
cumstance, that  the  houses  of  the  East  appear  each  to  have  had  their  own  cisterns.  2 
Kincrs  xviii.  31. 

«>  Bishop  Hall. 

11  Comp.  Num.  xxiv.  7.     Deut,  xxxiii,  28.  Psalm  Ixviii.  29.     Isa.  xlviii.  1. 

12  Comp.  Zech.  viii.  5.  '3  Psalm  cxxvii.  3 — 5;  cxxviii.  13. 
w  Deut.  xxiv.  5.     Eccl.  ix.  9. 


52  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Receive  her  as  the  gracious  gift  of  thy  God.'  Cherish  her,  not 
with  a  sensual,  doting,  passion,  but,  as  the  loving  hind  and  plea- 
sant roe,'^  with  gentleness  and  famiharity.^  Count  thyself  most 
happy,  as  ravished  icith  her  love.  Never  err  in  giving  liberty  to 
thy  passion,  save  in  her  society.  It  is  not  the  having,  but  the  loving 
of.  the  wife,  that  covers  the  soul.  A  man  chained  to  an  unconge- 
nial wife  is  in  imminent  temptation.  It  is  when  she  is  as  the  hind 
atid  the  roe,  that  the  pleasures  of  lawful  love  preserve  from  lust—  ^ 
pleasures  without  a  sting— yes  truly— shadowing  out  the  great  mys- 
tery ;  "  loving  and  cherishing  our  own  flesh,  even  as  the  Lord  the 
church."* 

20.  And  why  wilt  thou,  my  son,  be  ravished  with  a  strange  woman,  and  embrace 
the  bosom  of  a  stranger  ?  21 .  -For  the  ways  of  man  are  before  the  eyes  of  the  Lord, 
and  he  foridereth  all  his  goings.  22.  His  own  iniquities  shall  take  the  wicked 
himself  and  he  shall  be  holden  with  the  cords  of  his  sins.  23.  He  shall  die  loith- 
out  instruction;  and  in  the  greatness  of  his  folly  he  shall  go  astray. 

With  such  a  view  of  the  ruinous  pleasures  of  lust,^  and  the  holy- 
delight  of  God's  ordinances  ;«  surely,  if  the  sinner  were  not  stupi- 
fied,  would  he  leave  the  pure  fountain  for  the  poisoned  spring? 
Would  he  slight  the  "honorable"  state  of  marriage,^  to  embrace 
the  bosom  of  a  stranger— '  loveless— joyless— unendeared  'V  Would 
not  the  thought — that  the  ways  of  man  are  before  the  Lord — ar- 
rest him  in  liis  course?*  But  no.  Practical  atheism  is  the  root  of 
human  depravity.^  The  eye  of  man — even  of  a  child — is  a  check 
upon  him.'"  But  the  thought  of  an  all-seing  God— even  if  it  enters 
his  mind" — inspires  no  alarm,  conviction,  or  restraint.  Oh  !  if  men 
would  but  read — would  but  believe— \\^^\\  Bibles,  how  would  this 
solemn  truth— Ae  pondereth  all  his  goings— ^^^h.  upon  then-  con- 
sciences !  Not  only  does  he  see  and  mark  them  as  the  Omniscient 
God  ;'^  but  he  ponders  them  as  the  just  Judge."^  Not  one  is  hidden 
from  his  piercing  eye.'*  "  He  will  bring  every  secret  thing  to  judg- 
ment."'^  He  "  will  be  a  swift  witness  against  the  adulterers."  No 
unclean  person  shall  enter  into  his  kingdom. '^ 

But  if  no  regard  to  reason,  or  to  the  All-seeing  eye,  will  restrain 
the  sinner,  let  him  think  of  the  trouble  that  he  is  bringing  upon  him- 
self. He  may  go  on  awhile  without  trouble.  God  needs  no  chains 
or  prison  to  bring  him  under  his  hand.     Wherever  he  goes,  his  sins 

•  Chap.  xix.  14.  2  Gen.  xxiv.  67. 

3  Comp.  2  Sam.  xii.  3.  The  hind  and  the  roe  were  objects  of  special  delight  (  Can. 
ii.  17;  iii.  5.)  and  were  treated  with  most  tender  endearment — a  beautiful  picture  of  the 
lively  delight,  which  the  wife  naturally  engages;  relaxing  in  her  society  from  severer 
duties,  and  taking  the  liveliest  pleasure  in  her  company.  As  Bishop  Davenant  beauti- 
fully observes — '  Abroad  he  may  consider  himself  as  tossing  in  the  waves,  but  at  home 
with  his  wife,  in  repose,  as  in  a  desired  haven.' — In  Col.  iii.  19. 

4  Eph.  v.  25,  29.       '     5  Verses  9— 11.  s  Verses  15— 19.  7  Heb.  xiii.  4. 
8  Job  xxxiv.  21,  22.     Psalm  xciv.  6—9.     Jer.  xiii.  25—27;    xvi.  17.      Hos.  vii.  2. 

See  some  striking  thoughts  in  Mede's  Sermon  on  iv.  23. 

a  Psalm  xiv.  1 — 3.  '"  Job  xxiv.  15.     Isa.  xxix.  15. 

1'  Psalm  X.  4.  i^  ibiJ.  cxxv.  3.     Job  xxxi.  4.     Psalm  cxxix.  1 — 4. 

13  Chap.  xvi.  2.     1  Sam.  ii.  'S.    Dan.  v.  27.  "  Heb.  iv.  13.  ^  Ecc.  xii.  14. 

w  Mai.  iii.  5.    Eph.  v.  5, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  53 

go  with  him,  as  cords  to  hold  him  for  judgment. ^  Does  he  think 
that  he  can  give  them  up  when  he  pleases?  Repetition  forms  the 
habit.  The  habit  becomes  a  ruUng  principle.  '  Every  hist  deals 
with  him,  as  Delilah  with  Samson — not  only  robs  him  of  his 
strength,  but  leaves  him  fast  bound. "^  Shutting  his  eyes  against 
the  light — he  dies  irithout  instruction^ — the  victim  of  his  ow^n  wil- 
ful delusion — the  greatness  of  his  folly  leading  him  astray — to 
perdition.* 

But  is  there  no  remedy  for  this  deadly  curse  ?  Thanks  be  to 
God,  cleansing  is  provided  for  the  impure  f  "  deliverance  is  pro- 
claimed to  the  captive."®  Blessed  Saviour !  cleanse  the  leper  in  thy 
precious  fountain.  Perform  thy  mighty  commission.  Set  the  cap- 
tive free. 


CHAPTER  VI. 

1 .  My  son,  if  thou  be  surety  for  thy  friend,  if  thou  hast  stricken  thy  hand  with  a 
stranger,  2.  Thou  art  snared  loilh  the  loords  of  thy  mouth,  thou  art  taken  with 
the  words  of  thy  mouth.  3.  Do  this  now,  my  son,  and  deliver  thyself,  when  thou 
art  come  into  the  hand  of  thy  friend ;  go,  humble  thyself  and  make  sure  (so  slialt 
thou  prevail  with,  Marg.)  thy  friend.  4.  Give  not  sleep  to  thine  eyes,  nor  slum- 
ber to  thine  eyelids.  6.  Dsliver  thyself  as  a  roe  from  the  hand  of  the  hunter,  and 
as  a  bird  from  the  hand  of  the  fowler. 

The  son  has  just  been  warned  against  the  deadly  wound  of  a 
stranger.  He  is  now  cautioned  against  a  hurt  from  an  imprudent 
friend.  So  graciously  has  our  God  made  his  book,  not  only  our 
guide  to  heaven,  but  the  directory  of  our  common  life.  Yet  we 
must  often  take  its  wise  rules  with  some  restriction.  We  are  here 
earnestly  warned  against  suretyship.  But  in  some  cases  it  is 
plainly  allowed  and  approved. '^  "A  man  that  hath  friends  must 
shew  himself  friendly.''^  And  the  passing  of  oin-  word,  or  giving 
a  bond,  may  be  an  act  of  prudent  friendship,  and  of  solid  and  per- 
manent advantage.  The  caution  is  evidently  directed  against  rash 
engagements,Ho  which  the  young  and  inexperienced  are  especially 
exposed  ;  striking  ha?ids  (the  usual  mode  of  plighting  faith) ^^  in  an 

1  Chap.  xi.  3,  5,  6;  xxix.  6.     1  Sam.  xxviii.  5,  20. 

2  Abp.  Tillotson  quoted  in  a  valuable  Commentary.  By  Rev.  B.  E.  Nichols.  l2mo. 
1842.  Jud.  xvi.  19 — 21.  'Thus  I,'— said  Augustine — adverting  to  this  hateful  sin — 
'delighted  with  the  disease  of  the  flesh,  and  with  the  deadly  sweetness  of  it,  drew  my 
shackles  along  with  me,  much  afraid  to  have  them  knocked  off;  and  as  if  my  wound 
had  been  too  hard  rubbed  by  it,  I  put  back  my  friend's  good  persuasions,  as  it  were  the 
hand  of  one  that  would  unchain  me.' — Confess,  book  vi.  c.  12. 

3  Verse  12;  Chap.  i.  2S);  x.  21.     Job  iv.  21 ;  xxxvi.  12.     Hos.  xv.  14,  17. 

i  2  Peter  ii.  14,  15.  5  Zech.  xiii.  1.     1  Cor.  vi.  11.  ^  Isa.  Ixi.  1. 

T  Reuben  and  Judah  for  Benjamin.  Gen.  xlii.  37;  xliii.  9;  xliv.  32,  33.  Paul  for 
Onesimus.     Philem.  18,  19. 

8  Chap,  xviii.  24.  s  Comp.  also  chap.  xi.  15;  xvii.  18;  xx.  16;  xxii.  26,  27. 

'"  Chap.  xvii.  18  ;  xxii.  26.     Job  x\ii.  3. 


54  EXPOSITION  OP  THE  BOOK  OF  PROVERBS. 

unguarded  moment,  and  snared  and  taken  hy  the  ivords  of  thy 
mouthy  by  entering  into  virtual  promises,  without  knowing  how  far 
they  were  pledged,  or  what  might  be  the  issue.  Christian  pru- 
dence will  keep  us  clear  from  such  engagements,  which  bring  dis- 
tress upon  our  families,  dishonor  upon  our  name,  and  reproach  upon 
our  rehgion.^  While  the  "  good  man  sheweth  favor,  and  lendeth, 
he  must  guide  his  affairs  with  discretion  ;"~  however  grating  it  may 
be  to  incur  the  suspicion  of  unkindness.  If,  however,  by  any  in- 
considerate bond  thou  hast  come  into  the  hand  of  thy  friend  ;  the 
instant  duty  is,  to  humhle  thyself  and  make  sure  thy  friend — if 
thou  canst  prevail  unth  him  to  answer  for  himself;  and  give  thy- 
self no  rest,  till,  as  the  roe  and  the  hind,  thou  be  disentangled  from 
the  snare. 

Our  God,  while  he  warns  us  against  suretyship,  has  taken  it 
upon  himself  Praised  be  his  name  !  He  has  given  his  word — 
his  bond — yea — his  blood — for  sinners — a  security,  that  no  powers 
of  hell  can  shake. 

6.  Go  to  the  ant,  thou  sluggard ;  consider  her  tcays,  and  he  ivise :  7.  Which 
having  no  guide,  overseer,  or  ruler,  8.  Provideth  her  meat  in  the  summer,  and 
gathereih  her  food  in  the  harvest.  9.  How  long  wilt  thou  sleep,  O  sluggard  1 
ivhen  wilt  thou  arise  out  of  thy  sleep  1  10.  Yet  a  little  more  sleep,  a  little  more 
slumber,  a  little  folding  of  the  hands  to  sleep  :  11.  So  shall  thy  poverty  come  as 
one  that  travelleth,  and  thy  want  as  an  armed  man. 

'It  is  a  shame' — said  the  heathen  philosopher — 'not  to  learn 
morals  from  the  small  animals.'^  Yet  what  a  proof  is  it  of  the 
degradation  of  the  fall,  that  "  man,  created  in  the  image  of  God," 
and  made  wiser  than  the  creation^  should  be  sent — as  here — to  this 
insignificant  school  for  instruction  !  Tlie  ant,  having  no  guide,  to 
direct  her  work,  no  overseer  to  inspect  her,  or  ruler  to  call  her  to 
account  f  yet  gathercth  with  diligent  foresight  the  summer  and 
harvest  store  for  her  winter  need.^  Let  the  sluggard  consider 
her  ways  and  he  ivise.  He  sleeps  over  his  work,  and  if  for  a  mo- 
ment, half-startled  by  some  rousing  call — still  pleads  for  a  little 
more  sleep,  and  folds  his  hands  to  sleep.  Present  ease  and  free- 
dom from  trouble  is  all  he  calculates  on — all  he  provides  for.  The 
future  he  carefully  keeps  out  of  sight,  to  be  provided  for,  like  the 
present,  when  it  comes.     Thus  life  runs  to  waste.     Poverty  comes 

1  Comp.  Ecclus.  viii.  13.  2  Psalm  cxii.  5. 

3  Pudeat  ab  exiquis  animalibus  non  trahere  mores.     Seneca  De  clemcntiA.     Lib.  i. 

''  Gen.  i.  26.     Job  xxxv.  11. 

5  Comp.  Chap.  xxx.  27,  and  contrast  Ex.  v.  13,  14.     1  Kings  v.  16. 

fi  Chap.  X.  5 ;  xxx.  25.  The  heathen  moralist  sends  us  to  the  same  pattern  of  dih- 
gence — 

'  Exemplo  tibi  sit  magni  formica  laboris,'  &c. — Hor.  Sat.  i.  32. 
See  also  Virgil's  exquisite  picture.  Mn.  iv.  302,  &c.  The  hoarding  spirit  of  the  ants, 
though  attested  by  numerous  writers  and  naturalists,  does  not  characterize  those  known 
to  us  ;  though  the  habits  of  the  species  in  a  warmer  climate  would  probaltly  widely  dificr 
from  our  own.  Some  however  have  thought,  that  Solomon  only  refers  to  her  wisdom 
and  prudence  in  preparing  suitable  food  in  summer  and  harvest,  when  it  is  most  plentiful. 
See  Kirby  and  Spence's  Entomology,  ii.  46. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  55 

step  by  step  as  one  that  travelletJi,  and,  like  an  armed  man,  with 
irresistible  violence.^ 

Perhaps  he  perverts  his  Master's  word  to  excuse  his  sloth.  But 
if  we  are  to  "  take  no  anxious  thought  for  the  morrow,"  (his  true 
meaning)^  are  we  to  take  none  at  all?  Care  is  a  duty,  a  parental 
obligation,^  and  therefore  a  component  part  of  Godhness/  Care- 
fulness is  a  sin^ — a  needless  burden  to  ourselves  ;  an  unworthy 
distrust  of  God.^  Prudent  care  is  distinct  from  covetousness.  The 
stores  of  the  ant  were,  not  the  hoarding  for  the  distant  indulgence, 
but  the  supply  for  immediate  necessity.  The  diligent  use  of  pro- 
vidential jneans  is  to  the  honor  of  God.'' 

But  much  more  loudly  would  we  call  to  the  spiritual  sluggard. 
Thou,  that  art  sleeping  away  the  opportunities  of  grace  ;  not  "  stri- 
ving to  enter  in  at  the  strait  gate  ;"^  taking  thy  salvation  for 
granted ;  hoping  that  thou  shalt  "  reap  that  which  thou  hast  not 
sown,  and  gather  where  thou  hast  not  strawed,"^ — Go  to  the  ant, 
thou  sluggard  ;  consider  her  loays  and  he  icise.  Improve^ — after 
this  pattern — the  summer  and  harvest  season — the  time  of  youth 
— the  present — perhaps  the  only — moment.  The  ant  hath  no 
guide.  How  many  guides  have  you  !— conscience — the  Bible — 
ministers!^"  Site  has  no  overseer.  You  are  living  before  Him, 
whose  "eyes  are  as  a  flame  of  fire."^'  Slie  has  no  ruler  calling 
her  to  account.  "  Every  one  of  us  must  give  account  of  himself 
unto  God."'-  How  long  then,  icilt  thou  sleep.,  O  sluggard,  on  the 
brink  of  eternity  ?  "  Awake,  thou  that  sleepest,  and  Christ  shall 
give  thee  light." '^  Take  heed  of  passing  by  conviction.  The  in- 
tended work  of  to-morrow  is  a  delusion.  A  thousand  such  to-mor- 
rows there  may  be  ;  and  yet  thou  mayest  be  found  at  last  perishing 
in  i\\y  j)overty,  and  the  king  of  terror  will  come  as  an  armed  man 
to  summon  thee  to  judgment. 

Christian  !  Look  at  sloth — not  as  an  infirmity,  but  as  a  sin, 
affecting  the  whole  man ;  growing  upon  us  with  unperceived 
power ;  and  therefore  needing  incessant  watchfulness.  Allow  it 
no  rest,  no  time  to  root  itself  Resist  it  in  all  its  forms — bodily, 
mental,  spiritual :  indulgence  of  sleep  and  appetite  :  self-pleasing, 
in  all  its  subtle  and  plausible  workings.  Live  by  rule.  Have 
your  time  strictly  arranged.  Be  employed  in  early  work  for  God. 
Store  the  mind  with  useful  knowledge  ;  ever  reserving  the  first 
place  for  an  industrious  and  prayerful  study  of  the  book  of  God. 

I  Chap.  X.  4;  xiii.  4  ;  xix.  15,  24;  xx.  4;  xxi.  25;  xxiv.  33,  34. 

•  2  Mfioi^iniM.  Matt.  vi.  34. — '  Soliciti  et  anxie  cogito ;  at  plus  est  solicitum  esse,  quam 
cogitare,  as  Erasmus  notices,  and  that  of  Tully  confirms.  Solioitudo  est  aegritudo  cum 
cogitationc.  The  root  of  the  word  expresses  the  dividing  of  the  mind  into  divers 
tlioughts.' — Leigh's  Critica  Sacra.  Comp.  Phil.  iv.  6. 

3  2  Cor.  xii.  14.     Comp.  Gen.  xxx.  30 ;  x!i.  33. 

^  1  Tim.  V.  8.     Our  Lord  had  a  hag  for  the  provision  of  his  family.     John  xiii.  29. 

5  I,uke  X.  41.     1  Cor.  vii.  32.         e  Matt.  vi.  25—33.         •?  Chap.  x.  5;  xxiv.  27. 

8  Luke  xiii.  24.  9  Matt.  xxv.  24. 

10  Job  xxxii.  8.     Psalm  cxix.  105.     Mai.  ii.  7. 

II  Chap.  XV.  3.     Rev.  i.  14;  ii.  18.  12  Rom.  xiv.  13. 
13  Eph.  v.  14. 


56  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"Mortify"  this  baneful  lust  "  through  the  Divine  Spirit ;'"  drawing 
all  your  motives  from  the  death,'*  the  life,^  the  rules  of  Christ.* 
This  will  ensure  victory,  and  how  enriching  will  be  the  spoil ! 

12.  A  naughty  person,  a  wicked  man,  icalketh  with  a  froward  mouth.  13.  He 
whiketh  with  his  eyes,  he  speaketh  uith  his  feet,  he  teacheth  with  his  fingers;  14. 
Froicardness  is  in  kis  heart,  he  deviseih  mischief  continually ;  he  seivetli  discord. 
15.  Therefore  shall  his  calamity  come  suddenly;  suddenly  shall  he  be  broken 
icithout  remedy. 

What  a  contrast  between  the  inactivity  of  the  sluggard  and  the 
unwearied  dihgence  oi  the  nanghty  person  !  This  man  of  BeliaP 
— as  \i  his  froward  month — itself  "  a  world  of  iniquity"^ — could 
not  give  sufficient  scope  for  his  malice,  malves  every  member — eyes 
— feet  and  fingers — vocal  and  significant — an  active  "  instrument 
of  unrighteousness."^  These,  however,  are  only  the  external  man- 
ifestations. Deep  within  lies  the  laboratory  of  evil^"  the  cham- 
bers of  imagery,"  teeming  with  "  greater  and  yet  greater  abomina- 
tions."^ Froivardness^"  is  in  the  heart.  Here  is  the  restless  de- 
vising of  mischief  ^^  soicing  discord  instead  of  unity  and  love.*^ 
Such  a  pest  to  society  brings  on  himself  his  own  ruin — suddenly 
and  ^dithont  remedy. 

The  sight  of  this  all-pervading  power  of  sin  is  truly  affecting. 
How  utterly  powerless  is  any  remedy,  save  that,  involved  in  the 
solemn  declaration — "  Ye  must  be  born  again  '.'"^ 

\Q. -'These  six  things  doth  the  Lord  hate;  yea,  seven  are  an  abomination  unto 
Mm:  (of  his  soul,  Marg.)  17.  A  proud  look,  a  lying  tongue,  and  hands  that  shed 
innocent  blood,  18.  An  heart  that  deviseth  loicked  imaginations,  feet  that  be  sivift 
in  running  to  mischief,  19.  A  false  witness  that  speaketh  lies,  and  he  that  soweth 
discord  among  brethren. 

Man  conceives  of  God  in  his  heart  as  "  such  a  one  as  himself,'"* 
looking  with  indifference  at  sin.  Here  therefore  Solomon  names 
six — yea — seven^^  abominations  (most  of  them  mentioned  in  the 
preceding  list)  lohich  the  Lord  hateth, — a  proud  look,^^  a  lying 
tongne,^^  a  blood-stained  hancV^  And,  lest  we  should  think,  that 
he  "  looketh  only  on  the  outward  appearance" — the  heart — active 
in  devising  wickedness^^  is  brought  out,  and  its  ready  organ — the 

I  Rom.  viii.  13.  2  Ibid.  vi.  6.  3  Mark  i.  32—35. 

4  Luke  be.  23.     Rom.  xiii.  11— 14.         5  Heb.         s  Jam.  iii.  6.  7  isa.  iii.  16. 

8  Chap.  X.  10.     Rom.  \-i.  13—19.  »  Ezek.  viii.  8— J  5.     Matt.  xv.  19. 

10  '  Frowardnesscs.'  Heb.  See  Poole's  Synopsis — not  one  but  many — the  heart  so 
filled  with  tiiem,  that  the  vessel  cannot  hold  more.     Gen.  vi.  5.     Acts.  xiii.  10. 

II  Psahn  X.  7 — 9;  xxxvi.  2 — 4.  Comp.  the  striking  figure,  Hos.  viii.  6.  Chap.  xvi. 
28.     Psalm  lii.  3. 

12  Chap.  X.  12.  13  John  iii.  7.     Comp.  Titus  iii.  3—5. 

14  Psalm  1.  21.  15  Comp.  chap.  xxx.  15,  18. 

15  Chap.  viii.  13;  xxx.  13.  Psalm  xviii.  27.  Isa.  ii.  12.  Jer.  1.  31— the  examples  of 
Pharoah — Ex.  ix.  1(5.  Haman — Esth.  vii.  10.  Nebuchadnezzar — Dan.  iv.  28 — 33. 
Herod— Acts  xii.  21—23. 

17  Chap.  xii.  22.  Psalm  v.  6.  Rev.  xxi.  8.  Gehazi— 2  Kings  v.  25 — 27.  Ananias 
and  Sapphira — Acts  v.  1 — 10. 

18  Gen.  ix.  6.  Can.  iv.  8 — 12.  Manasseh — 2  Kings  xxi.  15,  16.  Specially  the  mur- 
derers of  his  dear  Son — Matt,  xxiii.  31 — 38. 

13  Ahithophel— 2  Sam.  xvi.  20—23;  xvii.  23.     Mic.  ii.  1.    2  Pet.  ii.  14. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  57 

feet  swift  in  riinnfiig  to  mischief}  How  hateful  also  is  the  false 
witness,^  surely  reserved  by  hiin  for  judgment  !^  Let  the  self- 
willed  separatist  remember  the  double  stamp^  upon  him  that  sow- 
cth  discord  among  brethren.  If  the  heavenly  "  dew  descends 
upon  the  brethren  that  dwell  together  in  unity, "^  a  withering  blast 
will  fall  on  those,  who,  mistaking  prejudice  for  principle,  "  cause 
divisions"  for  their  own  selfish  ends.*  Fearful  is  the  Lord's  mark 
upon  them — ^"  sensual,  having  not  the  Spirit.'"'  If  we  cannot  at- 
tain unity  of  opinion — ^^ perfectli/  ioined  together  in  the  same  mind, 
and  in  the  same  judgment  ;"^  at  least  let  us  cultivate  unity  of 
spirit — "  Whereto  we  have  already  attained,  let  us  walk  by  the 
same  rule  ;  let  us  mind  the  same  thing."'' 

20.  My  son,  keep  thy  father's  commandment,  and  forsake  not  the  law  of  thy 
mother:  21.  Bind  them  continually  upon  thine  heart,  and  tie  thern  about  thy  neck. 
22.  When  thou  gozst,  it  shall  lead  thes ;  when  thou  sleepest,  it  shall  keep  thee; 
and  when  thou  awakest,  it  shall  talk  with  thee.  23.  For  the  commandment  is  a 
lamp;  aiul  the  law  is  light;  and  reproofs  of  instruction  are  the  way  of  life:  24.  To 
keep  thee  from  the  evil  woman,^"  fro?n  the  flattery  of  the  tongue  of  a  strange  woman. 

The  authority  of  parental  instruction  is  again  enforced" — God 
never  intended  young  people  to  be  independent  of  their  parents. 
Instruction  from  every  quarter  is  valuable.  But  from  parents  it  is 
authoritative — the  ordinance  of  God.  Therefore  let  it  not  be  a  mat- 
ter of  occasional  regard.  Bind  it  continually  about  thine  heart,^"^ 
as  thy  rule  ;  about  thy  neck,^^  as  thine  adorning.  Let  the  law  be 
the  friend  for  all  times  and  circumstances — a  guide  by  day'* — a 
solace  by  niglit'^ — yea — a  friend  for  thy  loaking  moments.'® 
Take  care  that  nothing  hinders  thy  early  converse  with  this  faith- 
ful counsellor — before  the  world  comes  in,  as  the  best  means  of 
keeping  the  world  out.  '  Happy  is  the  mind,  to  which  the  word  is 
an  undivided  companion.''^  Such  a  lamp — so  full  of  light — in  this 
dark  world '^  is  an  inestimable  gift.  Its  reproofs  of  instruction — 
as  the  discipline  of  our  wayward  will — are  to  us  as  the  way  of 
life.'' 

Specially  valuable  is  this  lamp  and  light  in  sensual  temptation.^" 
Those  who  choose  their  own  light  and  wisdom,  are  sure  to  fall  into 
di.  flattering  snare. ^'  The  neglect  of  parental  warning  will  furnish 
in  the  end  bitter  matter  for  unavailing  repentance.^^     qj^  \  jgj  jj^g 

1  Chap.  i.  16.     Isa.  lix.  7.     Rom.  iii.  15.  2  Zech.  viii.  17. 

3  Chap.  xix.  5.     Zech.  v.  4.     Mai.  iii.  5.  *  Verses  14,  19.  s  Psahn  cxxxiii. 

6  Rom.  xvi.  17,  18.  7  Jude  19.     1  Cor.  iii.  3,  4. 

8  1  Cor.  i.  10 — '  a  text ' — says  the  godly  Flavel — '  to  be  commented  upon  rather  by 
tears  than  hy  words.' — Sermon  on  text.  9  Phil.  iii.  16. 

'"  Heb.  '  Woman  of  wickedness' — the  woman  full  of  wickedness — wholly  given  to  it. 
Comp.  Zech.  v.  7,  8. 

"  Chap.  i.  8,  9  ;  iv.  1.  12  chap.  iii.  3 ;  iv.  21  ;  vii.  3. 

13  Chap.  iii.  3.     Comp.  Job  xxxi.  36.  n  Chap.  iii.  22,  23;  iv.  12. 

15  Chap.  iii.  24.     Psalm  Ixiii.  5.  is  Psalm  cxxxix.  17,  18. 

'■^  '  Felix  mens,  cui  verbum  individuus  comes.' — Bernard.  Serm.  xxxii.  in  Cant. 
'*  Psalm  cxix.  105.     See  Bp.  Patrick's  note  quoted  in  Scott. 

19  Psalm  xix.  11.     2  Tim.  iii.  16,  17.     Comp.  Matt.  vii.  13,  14. 

20  Chap.  ii.  10,  11,  16—19;  v.  1—8;  vii.  1—5.  21  chap.  u.  16:  vu.  21. 
22  Chap.  v.  11—13. 

8 


58  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Father's  instruction  be  heard  betimes — "  Wherewithal  shall  a 
young  man  cleanse  his  way  ?  by  taking  heed  thereto  according  to 
thy  word."^ 

25.  Lust  not  after  her  beauty  in  thine  heart ;  neither  let  her  take  thee  with,  her 
eyelids.  26.  For  hy  means  of  a  lohorish  woman  a  man  is  brought  to  apiece  of 
bread:  and  the  adul  eress  will  hunt  fir  the  precious  life.  27.  Can  a  man  take  fire 
in  his  bosom,  and  his  clothes  not  be  burned?  28.  Can  one  go  upon  hot  coals,  and 
his  feet  not  be  burned?  29.  So  is  he  that  goeth  in  to  his  neighbor's  wife;  wliosoever 
toucheth  her  sJiall  not  be  innocent. 

Solomon  here  gives  our  Lord's  own  rule.^  Resist  hist  in  its 
first  rising  in  the  heart.  By  vain  beaut t/,^  and  wanton  eyes}  many 
a  deluded  victim  has  been  hrovght  to  a  ]nece  of  bread. ^  Nay — 
so  insatiable  is  the  seducer's  malice,  that — like  the  huntsman,  who 
never  loses  sight  of  his  prey,  till  he  has  pursued  it  to  death — she 
never  ceases  to  solicit,  till  she  has  hunted  for  the  pi'ecious  life.' 
Yet  neither  the  present  miseries  of  this  wretched  course,  nor  the 
certain  horror  of  the  end,  can  draw  away  the  foot,  that  has  dared 
to  tread  the  forbidden  path.  Self-confidence  sees  and  fears  no 
danger.  '  I  can  look  to  myself,  I  need  not  go  too  far,  and  I  shall 
get  no  harm.'  Did  the  infatuated  sinner  but  open  his  eyes,  he 
would  as  soon  expect  to  take  fre  into  his  bosom,  and  his  clothes 
not  be  burned  ;  or  to  g-o  upon  hot  coals,  and  not  be  burned  ;  as  to 
go  wilfully  into  sin,  and  to  escape  the  punishment.^  Sin  and  pun- 
ishment are  linked  together  by  a  chain  of  adamant.  '  The  fire  of 
lust  kindles  the  fire  of  hell.'^  He  cannot  afterwards  plead  the 
strength  of  the  temptation.  Why  did  he  not  avoid  it?  Who  that 
knows  how  much  tinder  he  carries  about  him.  would  wilfully  light 
up  the  sparks  ?  Heedlessly  to  rush  into  temptation,  is  to  provoke 
the  corruption,  which  is  too  ready  to  stir  of  itself.  Beware  of  sus- 
picious familiarities  on  the  borders  of  sin.^  The  temptation  to 
criminality  in  this  atmosphere  is  fearful.'"  Whosoever  toucheth 
shall  not  be  innocent. ^^ 

30.  Men  do  not  despise  a  thief,  if  he  steal  to  satisfy  his  soul,  ichen  he  is  hungry; 
31.  But  if  he  he  found,  he  shall  restore  sevenfold;  he  shall  give  all  the  substance  of 
his  house.  32.  But  irlwso  commitlelh  adultery  with  a  iconian  lack?th  understand- 
ing; he  that  doeth  it  destroyeth  his  own  soul.  33.  A  ivound  and  dishonor  shall  he 
get;  and  his  reproach  shall  not  be  wiped  away.     34.  Far  jealousy  is  the  rage  of  a 

1  Psalm  cxix.  9.     Comp.  v.  11 ;  xvii.  4. 

2  Matt.  V.  28.     Comp.  Jam.  i.  14,  15.    Job  xxxi.  1.    Ps.  cxix.  37. 

3  Chap.  xxxi.  30.     Gen.  vi.  2;  xxxix.  6.    2  Sam.  xi.  2.     Comp.  Ecclus.  xxv.  21. 

<  Gen.  xxxix.  7.  2  Kings  ix.  30.  Marg.  Isa.  iii.  16.  2  Peter  ii.  14.  Comp.  Para- 
dise Lost,  Book  xi.  1.  620. 

5  Chap.  V.  10 ;  xxix.  3.  1  Sam.  ii.  26,  36.  Job  xxxi.  9,  12.  Luke  xv.  13,  30. 
Comp.  the  difference  between  Solomon's  chaste  and  unholy  age.  1  Kings  x.  21,  27 
with  xii.  4. 

6  Gen.  xxxix.  14.    Jud.  xvi.  18—21.    Comp.  Ez.  xiii.  18,  20,  21. 

7  Ex.  XX.  14,  17.  Lev.  xx.  10.  2  Sam.  xii.  9.  Mai.  iii.  5.  Even  as  a  sin  of  igno- 
rance it  was  liable  to  bcvisiti'd.  Gen.  xii.  15 — 18;  xx.  1 — 6;  xxvi.  10.  So  strictly  has 
the  holy  Lord  fenced  his  own  ordinance !     See  Mede's  Sermon  on  Chap.  iv.  23. 

s  Henry  in  loco.     Comp.  Job  xxxi.  12.     James  i.  14,  15. 
9  Gen.  xxxix.  10.    Rom.  xiii.  13.     1  Thess.  v.  22. 
10  2  Sam.  xi.  2—4.  n  Gen.  xx.  6:  xxxix.  9.     1  Cor.  vii.  1, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  59 

man:  therefore  lie  will  not  spare  in  the  day  of  vengeance.  35.  He  will  not  regard 
(accept  the  face  of,  Marg.)  any  ransom;  neither  will  he  rest  content,  though  thou 
givest  many  gifts. 

Here  is  no  excuse  or  impunity  for  the  thief.  The  full  restitu- 
tion that  he  is  compelled  to  make' — perhaps  sweeping  away  all 
his  little  substance — proves  that  no  extremity  can  excuse  "  the 
transgression  of  the  law.'"^  Let  him  earn  his  bread  by  honest  in- 
dustry. If  the  fruits  of  industry  fail,  let  him,  trusting  in  God,  seek 
the  help  of  his  fellow-creatures.  If  he  have  faith  to  trust,  he  will 
never  be  forced  to  steal. ^  Yet  his  extreme  temptation  renders 
him  an  object  rather  of  pity  than  of  scorn — Men  do  not  despise 
him. 

But  the  sin  of  the  adnlterer  claims  no  sympathy.  His  plea  is 
not  the  cry  of  hunger,  but  of  lust;  not  want,  but  wantonness; 
not  the  lack  of  bread,  but  of  understanding.*  He  is  wilfully 
given  up  to  his  sin.  He  destroy eth  his  ami  soul.^  He  gets  a 
rankling  wound  upon  his  conscience,^  dishonor  and  indelible  re- 
proach upon  his  name.''  The  tremendous  passions  oi  jealousy  and 
rage  shut  out  all  forgiveness.'^  Tlte  face  of  no  one  who  offered  a 
ransom  would  be  accepted.  No  compensation,^  however  costly, 
will  content. 

Such  are  the  many  sins'" — the  awfully  destructive  miseries" — 
flowing  from  the  breach  of  God's  holy  commandment.  '  Oh  !  how 
great  iniquity' — exclaimed  the  godly  Augustine — '  is  this  adultery  ! 
How  great  a  perverseness  !  The  soul,  redeemed  by  the  precious 
blood  of  Christ,  is  thus  for  the  pleasures  of  an  hour  given  to  the 
devil ;  a  thing  much  to  be  lamented  and  bewailed  :  when  that 
which  delighteth  is  soon  gone,  that  which  tormenteth  remaineth 
without  end."'^ 

And  shall  not  this  fearful  picture  of  sin  and'  its  consequences, 
(which  Solomon,  alas  !  was  too  well  fitted  to  draw)  teach  us  to 
dread  the  first  approaches  to  danger ;  to  close  every  avenue  of 
sense  to  the  entrance  of  this  seductive  poison ;  to  shun  all  com- 
munications, that   taint  the  purity  of  taste,  that  familiarize  the 

1  Ex.  xxii.  1 — 4.  Seven-fold — not  literally.  Pour  or  five-fold  was  the  extent  of  the 
Divine  requirement.  Comp.  Luke  xix.  8.  It  means  full  (ver.  3.)  and  satisfactory — an 
indefinite  number.  Comp.  Gen.  iv.  15,  24.  Psalm  Ixxix.  12,  and  alia  passim.  Comp. 
Job  XX.  18. 

2  Comp.  1  Cor.  vi.  10,  with  1  John  iii.  4.  3  See  Matt.  vi.  2S— 33. 
i  Comp.  Eccl.  vii.  25,  26.     Jer.  v.  8,  21. 

5  Lev.  XX.  10.     Chap.  ii.  18,  19;  v.  22,  23;  vii.  22,  23.    Eph.  v.  5. 
fi  Psalm  xxxii.  3,  4. 

7  Chap.  v.  9.  Gen.  xxxviii.  23 ;  xlix.  4.  2  Sam.  iii.  13 ;  xiii.  13.  1  Kings  xv.  5, 
with  Matt.  i.  6.     Neh.  xiii.  2(J.     Comp.  Deut.  xxiii.  2. 

8  Gen.  xxxiv.  7;  xlix.  5— 7.  Num.  v.  14.  Esth.  vii.  7— 10.  Ez.  xvi.  33.  Schul- 
tens  remarks  that  no  version  fully  expresses  the  strength  of  the  original.  Hage,  '  Ignito.' 
In  loco. 

9  Gen.  xxxix.  19,  20.    Judges  xix.  29,  30.  "  2  Sam.  xi.  &— 24. 
1^  The  quaint  lines  of  an  old  Chronicler  give  an  awful  picture — 

'  Corpus,  opes,  animum,  famam,  vim,  lumina  scortum, 
Debilitat,  perdit,  necat,  aufert,  cripit,  orbat.' 

Quoted  by  Trapp.  on  ver.  26. 
12  Lib.  de  honest.     Mulier :  quoted  by  Lavater  on  verse  26. 


60  EXPOSITION    OF    THE    BOOK    OP    PROVERBS. 

mind  with  impurity,  that  give  a  vivid  interest  to  associations  from 
wliich  a  chaste  imagination  recoils  with  disgust?  Let  us  learn  to 
seek  divine  strengtheJiing  to  "  watcli  and  pray"  continually  ;  and 
while  we  "  think  we  stand,  to  take  heed  lest  we  fall."^ 


CHAPTER  VII. 

1.  My  son,  keep  my  words,  and  lay  up  my  commandments  with  thee.  2.  Keep 
my  commandments  and  live;  and  my  law  as  the  apple  of  thine  eye.  3.  Bind  them 
upon  thy  fingers,  write  them  upon  the  table  of  thine  heart.  4.  Say  unto  loisdom, 
thou  art  my  sister,  and  call  UTiderstanding  thy  kinswoman :  5.  That  they  may  keep 
thee  from  the  strange  woman,  from  the  stranger  that fiattereih  with  her  words. 

The  study  of  wisdom  in  the  word  of  God  is  here  commended  to 
us  with  affectionate  earnestness,  and  with  a  beautiful  variety  of 
imagery.  Let  us  ponder  these  valuable  rules  for  practical  appli- 
cation. 

Let  the  whole  heart  and  tnind  he  occupied  with  it.  Keep  it  as 
the  daily  means  of  life.^  Sir  Matthew  Hale  told  his  children — '  If 
I  omit  reading  a  portion  of  Scripture  in  the  morning,  it  never  goes 
well  with  me  through  the  day.'  Lay  it  up^  carefully,  not  on  our 
shelves,  but  in  our  hearts.  Let  the  ichole  word  of  God  be  our  pre- 
cious treasure.  Receive  the  promises  from  his  grace  with  simple 
affiance,  and  the  commandnients  from  his  holiness  with  ready 
obedience.  Stand  with  your  eye  in  the  land  of  promise  ;  but  with 
your  feet  in  "  the  land  of  uprightness."^ 

Maintain  a  jealous  regard  for  the  law.  What  care  is  neces- 
sary to  keep  the  apple  of  the  eye — that  most  tender  part  of  the 
most  tender  member  !^  With  the  same  care  preserve  the  integrity 
of  the  laiv.  Let  every  part  of  it  have  its  full  weight.  To  explain 
it  away,  or  to  lower  its  recjuirements — breaks  down  the  barrier,  and 
gives  an  easy  entrance  to  temptation.  The  sensual  sinner  is  often 
a  covert  infidel. 

Let  it  he  at  hand  for  constant  use.  Bind  them  upon  thy  fin- 
gers^— that,  being  always  in  sight,  they  may  be  always  ready  for 
the  present  moment.  And  for  their  practical  influence — write  them 
upon  the  table  of  thine  heart.  Oh  !  ray  God — this  is  thy  Al- 
mighty work.'  But  thou  hast  engaged  to  do  it  for  thy  people.® 
I  "  take  hold  of  thy  covenant."     Lord  !  seal  thy  promised  grace. 

Let  it  he  the  object  of  tender  affection — as  our  sister — our  kins- 
iDoman.  It  is  her  embrace,  that  throws  the  harlot's  beauty  into 
the  shade.     Man  must  have  his  object  of  delight.     If  wisdom  is 

1  1  Cor.  X.  12. 

2  Chap,  iii,  -21,  22;  iv.  4,  13;  vi.  23.     Comp.  Isa.  Iv.  2,  3,  Jer.  xxii.  15. 

3  Chap.  X.  14.     Deut.  xi.  18.     Luke  ii.  19,  51.  ■*  Psahn  cxliii.  10. 

5  Deut.  xxxii.  10.    Psalm  xvii.  8.    Zech.  ii.  8.         ^  Chap.  iii.  3.    Deut.  vi.  8j  xi.  18. 
7  Isa.  xxvi.  12.    2  Cor.  iii.  3.  s  jer.  xxxi.  33. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  61 

not  loved,  lust  will  be  indulged.  The  Bible  therefore — not  merely- 
read,  but  made  the  cherished  object  of  familiar  intercourse — proves 
a  sacred  exorcist  to  expel  the  power  of  evil.' 

6.  For  at  the  unndow  of  my  house  I  looked  through  my  casement,  7.  And  hsheld 
among  the  simple  ones,  I  discerned  ajnong  the  youths,  a  young  man  void  of  under- 
standing, 8.  Passing  throug'i  th;  street  near  her  corner:  and  he  went  the  way  to  her 
house,  9.  In  the  twilig'it,  in  the  evening,  in  the  black  and  dark  night:  10.  And, 
behold,  there  mst  him  a  woman  with  the  attire  of  an  harlot,  and  subiil  of  heart. 
11.  {She  is  loud  and  s'ubborn;  her  fist  abide  not  in  her  house :  12.  Now  is  she 
without,  now  in  the  scree's,  and  lieth  in  wait  at  ecery  corner.)  13.  So  she  caught 
him,  and  kissed  him,  and  with  an  impudent  face  said  unto  him,  14.  /  have  peace- 
offerings  with  me :  this  day  hace  I  loved  my  vows.  15.  T  herefore  came  I  forth  to 
meet  thee,  diligently  to  seek  t'ly  face,  and  I  haie  found  thee.  16.  I  have  decked  my 
bed  with  coverings  of  tapestry,  with  carved  works,  with  fine  linen  of  Egypt.  17.  / 
have  perfumed  my  bed  with  myrrh,  aloes,  and  cinnamon.  18.  Come,  let  us  take  our 
fill  of  love  until  the  morning:  let  us  solace  ourselves  with  loves.  19.  For  the  good 
man  is  not  at  home,  he  is  gone  a  long  journey :  20.  He  hath  taken  a  bag  of  money 
with  him,and  will  come  hjme  at  the  day  appointed,  21.  With  her  much  fair  speech 
she  caused  him  to  yield,  with  the  filtering  of  her  lips  she  forced  him.  22.  He  goeth 
after  her  straight wa'/,  as  an  ox  godk  to  the  slaugj.ter,  or  as  a  fool  to  the  correction 
of  the  stocks;  23.  Tida  dart  stiike  throughhis  liver;  as  a  bird  hasteth  to  the  snare, 
and  knowelh  not  t'lat  it  is  for  his  lifi. 

Solomon  paints  the  deadly  snare  of  the  strange  woman  with  a 
master's  hand,  with  exquisite  fidelity  of  coloring.  A  young  man 
without  understanding,^  in  company  with  youths  as  simple  as 
himself,  taking  in  the  dark  of  evening  the  way  to  the  liarloVs 
house.  She  meets  him — her  attire  f  her  svhliltyf  her  load 
and  stubborn  voice  f  her  feet  at  this  late  hour  not  abiding  in  her 
house  f  lying  in  wait  at  every  corner  of  the  street  f  her  impudent 
face  and  conduct — all  shew  the  harlot's  forehead.^  She  allures 
her  victim  with  the  garb  of  sanctity.  She  had  \v\-i\.  been  engaged 
in  sj)ccial  religious  duties.  Now  she  was  come  forth  to  seek  dili- 
genthj  her  lover,  that  they  might  feast  together  upon  her  peace- 
offerings,^  and  solace  themselves  with  love,  with  every  indulgence. 
The  goodman  (perhaps  the  name  of  husband  might  have 
awakened  conscience)  is  gone  a  long  journey  till  the  time  appoint- 
ed. Meanwhile  therefore  we  may  take  our  fill  of  loves  without 
fear  of  interruption.  Unarmed  with  principles,  the  weakness  of 
resolution  yields  to  the  seduction  of  lust ;  and  her  unsuspecting 
prey  rushes  on  to  ruin. 

Trace  this  sad  end  to  its  beginning.     Was  not  idleness  the 

1  Chap.  ii.  10,  16;  vi.  23,  24;  xxiii.  28,  27.  2  chap.  i.  4,  23;  xiii.  16. 

3  Gen.  xxxviii.  14,  15.  *  Chap,  xxiii.  27.     Eccl.  vii.  20.     Jud.  xvi.  4 — 20 

s  Chap.  ix.  13.  6  Comp.  1  Tim.  v.  13.     Titus  ii.  5. 

'''  Chap.  ix.  14,  15;  xxiii.  28.  Dr.  Richanl.son  mentions  seeing  '  these  wretched  wo- 
men in  a  largo  commercial  town  in  Egypt,  in  the  harlot's  attire,  sitting  at  the  doors  of 
their  houses,  and  calling  on  the  passengers  as  they  went  by,  in  the  same  manner  as  we 
read  in  the  tJook  of  Proverbs.'— 'I'ravels,  Vol.  i.  p.  270. 

8  See  Gen.  xxxix.  7,  12.     Jer.  iii.  3. 

s  See  Holden.  Comp.  Lev.  vii.  16;  xix.  6.  Deut.  xii.  6.  Scott  takes  the  same 
view — adding — '  that  it  is  no  woniler,  that  these  sacred  ordinances  should  have  given 
occasion  to  carnal  indulgence,  when  our  Christian  festivals  (Christinas  especially)  are 
abused  for  similar  profanations.' 


62  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

parent  of  this  mischief?'  The  loitering  evening  walk — the  un- 
seasonable hour^ — the  vacant  mind — all  bringing  the  youth  into 
contact  with  evil  company^ — was  not  this  courting  sin — tempting 
the  tempter  ?  "  The  house  was  empty,"  and  therefore  ready  for 
his  reception,  and  soon  altogether  in  his  possession.*  How  valu- 
able are  self-discipline,  self-control,  constant  employment,  active 
energy  of  pursuit,  as  preservatives  under  the  Divine  blessing  from 
fearful  danger  ! 

See  also  the  base  varnish  of  religioti.  It  is  often  a  cover  for 
sin.^  '  She  durst  not  play  the  harlot  with  man,  till  she  had  played 
the  hypocrite  Vvilh  God,  and  stopped  the  mouth  of  her  conscience 
with  lier  peace-offerings:^  Nay — she  seems  to  have  emboldened 
herself  in  her  wickedness,  as  if  her  meeting  was  a  happy  provi- 
dence, the  reward  of  her  religious  services.^  Beware  of  any  voice 
— from  the  most  reverend  quarter,  that  manifestly  encourages  for- 
bidden indulgence. 

Observe  also  the  infatuation  of  the  snare.  '  Man  cannot  be 
ruined,  till  he  has  been  made  confident  to  the  contrary.  A  man 
mu-st  get  into  his  victim's  heart  with  fair  speeches  and  promises, 
before  he  can  coine  at  it  with  a  dagger."  Thus  the  harlot's  flat- 
tering speech  chained  the  youth  blindfolded  for  destruction.  As 
the  o:v  goeth  to  the  slaughter,  unconscious  of  his  fate — perhaps 
dreaming  of  rich  pasture:  or  as  a  fool  goeth  to  the  stocks,^  care- 
less and  unfeeling;  so  does  this  poor  deluded  victim  rush  on  with 
pitiable  mirth  or  indifference,  till  the  dart  strikes  through  his  liver.^° 
He  hasteth  as  a  bird  to  the  snare,^^  thinking  oidy  of  the  bait,  and 
he  knoweth  not  that  it  is  for  his  life.^^  What  will  recollection 
bring,  but  the  fragrance  of  exciting  perfume, '^  changed  into  the 
bitterness  of  wormwood  and  gall ;  the  short  nigh-t  of  pleasure  suc- 
ceeded by  the  eternal  night  of  infernal  torment ! 

Lastly — mark  the  danger  of  venturing  into  temptation.  Could 
we  expect  any  other  results,  when  we  saw  the  youth  going  the 
loay  to  the  harlofs  house  ?^^  He  intended  merely  his  own  idle 
gratification ;  and  when  he  yielded,  it  was  probably  not  without 
some  struggle.  But  it  is  a  just  judgment,  that  those  who  fear  not 
temptation,  should  fall  into  it.  'Who  would  avoid  danger,  must 
avoid  temptation  to  sin.  Who  w'ould  avoid  sin,  must  avoid  temp- 
tation to  sin."^  The  force,  to  which  the  youth's  own  folly  subjected 
him,  he  could  not  plead  as  an  excuse.  When  the  first  bounds  of 
modesty  are  broken  through,  the  door  of  the  fancy  is  open  to  the 
tempter  for  the  kindling  of  lusts.  Thus  to  rush  into  the  very  jaws 
of  ruin,  is  to  "enter  into  temptation,"  by  our  own  will,  instead  of 
being  led  or  falling  into  it,  under  the  providential  discipline  and 

1  2  Sam.  xi.  2.  2  Judges  xix.  25.      Job  xxiv.  15.     Rom.  xiii.  12,  13. 

3  Chap.  xiii.  20.     1  Cor.  xv.  33.  ■»  Matt.  xii.  44,  45. 

5  ]  Sam.  ii.  22.     2  Sain.  xv.  8 — 11.     John  xviii.  28.  «  Gurnal. 

7  Verses  14,  15.     1  Sam.  xxiii.  7.     Zech.  xi.  5.  »  South's  Sermons,  iii.  130. 

9  Ecc.  vii.  2G.     Judges  xvi.  15.  i"  Hos.  iv.  11,  14.  •'  Ecc.  ix.  12. 

12  Chap.  ix.  18.  ■         "  Verses  16,  17.  '*  Chap.  iv.  15;  v.  8.  Judges  xvi.  15. 

'5  Geier  on  ver.  9. 


EXPOSITIONT    OP    THE    BOOK    OF    PROVERBS.  63 

dispensation  of  God.i  Self-confidence  has  ruined  many  a  prom- 
ising profession. "  Tenderness  of  confidence,  sensibility  of  weak- 
ness, dependence  on  Divine  strength  and  promise — tliis  is  the  frame 
in  which  "  he  that  is  begotten  of  God  keepeth  himself,  and  that 
wicked  one  toucheth  him  not."^ 

24.  Hearken  iin'o  me  noiv,  therefore,  O  ye  children,  and  attend  to  the  words  of 
my  mouth.  25.  Let  not  thine  heart  decline  to  her  rvays,  go  not  astray  in  her  paths. 
26.  For  she  hath  cast  down  many  wounded:  yea,  many  strong  men  hace  been  slain 
by  her.     27.  Her  house  is  the  way  to  hell,  going  down  to  the  chambers  of  death. 

In  the  hand  of  a  licentious  poet,  or  painter,  a  picture  like  this 
might  serve  to  contaminate  the  unsanctified  imagination.  But  as 
it  stands  on  the  page  of  inspiration,  it  is  God's  solemn  warning  to 
children— wh&ihev  in  years,  understanding,  or  experience.  Now 
therefore,  that  you  have  seen  the  end  of  sin,^  hearken  unto  me. 
That  you  may  not  go  astray  in  her  paths,  let  not  thine  heart 
decline.*     An  impure  thought,  a  polluted  fancy,  an  idle  book,  filthy 

conversation,  foolish  company,  theatres  or   places  of  vain  resort 

these  are  her  toays.  Dread  the  first  steps,  and  dream  not  that  you 
can  stop  yourself  at  pleasure  in  her  course.  Familiarity  with  sin 
weakens  abhorrence.  Soon  will  you  begin  to  love  the  object  of 
detestation,  and  what !  should  you  find  too  late,  that  you  have 
chosen  as  your  home  her  house,  which  is  the  waij  to  hell,  and  to 
the  chambers  of  death  T"  Many,  not  of  the  meaner  sort,  but 
strong  msn,  has  she  cast  doiim  tooimded  and  slain.  And  a  mira- 
cle is  it  of  Almighty  power  and  grace,  that  plucks  the  child  of  God 
from  the  brink  of  destruction  ! 

Let  not  then  the  most  established  Christian  dismiss  this  subject 
as  of  no  personal  concern  to  himself.  Be  it  so — that  "you  are 
risen  with  Christ;"  that  you  have  "set  your  aflfections  on  things 
above  ;"  that  "your  life  is  hid  with  Christ  in  God  ;"  that  you  are 
looking  for  the  glorious  hope  of  his  "  appearing"— It  is  to  you— in 

whom  "  fleshly  lusts  are  yet  warring  against  the  soul,"« that  the 

exhortation  is  gx^en— mortify  therefore  your  members  that  are 
upon  the  earth — even  the  worst  members  of  the  okl  m^w^orni- 
catlon,  nncleanness,  evil  concupiscence.^  And  who — with  the  pic- 
ture of  the  tooimded  and  slain  before  him,  will  revolt? "Is  thy 

servant  a  dog,  that  he  should  do  this  thing ?^— that  he  should  need 
this  warning  ?      Look  at  the  footsteps  of  the  strong  men  who 

1  Matt.  XXV.  41,  with  iv.  1.     James  i.  2. 

2  1  John  V.  18.  3  Verses  22,  23.  4  chap.  iv.  23;  v.  8. 

5  Chrip.  ii.  18;  ix.  18.  The  plural  number  {the  ways,  Heb.)  seems  to  imply  =many 
other  ways  of  guilt,  branching  out— many  other  paths  of  ruin  coincidino-.'— Hervey's 
Thcron  and  Aspasio.  Letter  v.  Schultens  insists,  that  the  present  most  wrelched  state- 
full  of  all  horror  and  execration— is  included,  so  that  the  man  who  hath  entered  the 
seducer's  house  may  be  said  to  have  entered  alive  into  hell,  and  (rone  down  to  the  cham- 
ber of  death.— Chap.  v.  5. 

6  1  Peter  ii.  11. 

T  Col.  iii.  1—5.      A  similar  exhortation  is  given  to  another  flouri.?hing  Cfcjistian 
Church.     1  Thcss.  iv.  3—5, 
8  2  Kings,  viii.  13. 


64  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

have  gone  in.'  Whom  do  we  see  come  out.  whole?  "Behold! 
Kings  stood  not  before  her;   how  then  shall  we  stand ?"'2 

Nor  let  present  steadfastness,  or  seclusion  from  temptation,  blind 
our  eyes  to  the  liability  of  yielding  to  the  vilest  indulgence.  The 
eye  of  God  discerns  a  far  deeper  corruption  than  appears  in  the 
outer  man — such  a  totality  of  depravation,  that  even  the  affections, 
designed  to  be  the  sources  of  our  holiest  delight,  become  the  prin- 
ciple and  occasion  of  the  most  awful  departure  from  the  ways  of 
purity  and  peace. 

The  Gospel  presents  the  only  remedy.  The  love  of  Christ  is  the 
counteracting  principle  to  the  love  of  lust.  '  If  impure  love  solicits, 
remember  the  holy  love  of  thy  Saviour  to  thee,  proved  by  his  most 
shameful  death.  Think  of  him,  as  looking  into  thy  heart  boiling 
over  with  corruption,  shewing  thee  his  wounds  and  exciting  thee 
to  a  reciprocal  love  of  himself.'^  The  crucifixion  of  the  flesh  by  a 
living  union  with  Him  "will  keep  us  from  our  iniquity."''  "How 
shall  we,  that  are  dead  to  sin.  live  any  longer  therein?"^  "The 
flesh  will  still  lust  against  the  spirit.'-"^  But  the  man,  who  walks 
with  God  in  Gospel  liberty,  and  Christian  discipline  and  watchful- 
ness, is  safe.'' 

But  if  sin  be  not  mortified  by  these  principles,  sooner  or  later  it 
will  break  out ;  if  not,  as  here,  to  open  disgrace, — yet  so  as  to 
defile  the  conscience,  to  "quench  the  Spirit,"  and  by  a  sure,  though 
perhaps  imperceptible  course,  to  bring  soul  and  body  to  hell — to  the 
chambers  of  eternal  death? 


CHAPTER   VIII. 

1.  Doth  not  wisdom  cry?   and  understandivg  fut  forth  her  voice?  2.   She 

standelh  in  the  top  of  high  places,  by  the  way  in  the  places  of  the  paths.  3.   She 

crielh  at  the  gates,  at  the  entry  of  the  city,  at  the  coming-in  at  the  doors.  4.   Unto 
you,  O  men,  I  call;  and  my  voice  is  to  the  sons  of  man. 

Listen  we  now  to  the  calls  of  heavenly  vnsdorn — to  the  voice 
of  the  Son  of  God.*     Careless   soul !    shall  this  Divine  call    be 

1  Samson — Daviil — Solomon.  Nch.  xiii.  2G.  Vestigia  terrcnt — Felix,  qiiem  faciunt 
aliena  pericula  cautum. 

2  2  Kings  X.  4.  3  Geirr  on  ver.  18.     Comp.  1  Cor.  vi.  18,  20.     2  Cor.  v.  14,  15. 
*  Gal.  V.  24,  with  Psalm  xviii.  23.  =  Roin.  vi.  2,  3.  6  Gal.  v.  17. 

7  Rom.  vi.  14,  with  1  Cor.  ix.  27.  ^  Rom.  vi.  21.     James  i.  14.  15. 

9  \Vc  assume  the  speaker  to  be  Personal — Essential  wisdom.  Apart  from  the  general 
reasons  before  given,  (Notes  on  chap.  i.  20,  21,  2-1.)  this  description  could  not  without 
unnatural  force  a|iply  to  an  attribute.  It  sets  out  I.  Persoiiul  existence — brought  forth — 
brous^ld  up — in  conjunction  with  Di  ity — by  Him,  (verses  24,  30.)  II.  Personal  proper- 
ties— ( 1.)  set  up  (.inoiiited,  Ileb.)  from  cverlastinir,  for  distinct  office,  (ver.  23.)  (2.)  77ie 
eflicieiit  cause  in  the  uork  of  creation,  (verses  27— 3J.)  (3.)  Havini;  visdom  (ver.  14.) 
which — as  an  attribute  itself — could  not  be  the  property  of  an  attriliute — and  strength 
(ver.  14.)  an  independent  quality,  not  a  property  of  wisdom.  (4.)  Personal  authority, 
("verses  15,  IG.)    (5.)  Leading  into  the  ways  of  truth,  (verses  19,  20.)    (6.)  Causing  to 


EXPOSITION  OP  THE  BOOK  OF  PROVERBS.  65 

slighted,  when  the  allurements  of  sin  and  vanity  have  had  power 
to  arrest  thine  ear?'  Can  ignorance  be  pleaded?  Doth  not  wis- 
dom cry  7  and  that — not  in  the  hour  of  darkness,  and  in  the  secret 
corners — but  from  place  to  place,  in  public  concourse.'^  Loud  and 
unfettered  the  call — not  to  devils,  but  to  men  :  not  to  the  righteous, 
but  to  the  sons  of  men — children  of  guilty  Adam.  It  is  the  pro- 
clamation of  the  Gospel  "  to  every  creature. "=*  Wherever  the  word 
reaches,  the  offer  is  made.  Wherever  a  lost  sinner  be  found  on  this 
side  of  the  grave,  the  free  welcome  of  the  Gospel  meets  him.  If 
he  be  not  saved,  he  is  more  lost  than  ever.  His  ruin  lies  at  his 
own  door.'' 

6.  O  ye  simple,  understand  wisdom ;  and,  ye  fools,  be  ye  of  an  understanding- 
heart.  6.  Hear  :  for  I  loill  speak  (f  excellent  things ;  and  the  opening  of  my  lips 
shall  be  right  things.  7.  For  my  mouth  shall  speak  truth ;  and  wickedness  is  an 
abomina'ion  to  my  lips.  8.  All  the  words  of  my  mouth  are  in  righteousness ;  there 
is  nothing  froward  or  perverse  in  them.  9.  They  are  all  plain  to  Idrn  that  under- 
siande:h,  and  right  to  them  that  find  knowledge.  10.  Receive  my  instruction,  and 
noi^  silver;  and  knowledge  rather  than  choice  gold.  11.  For  loisdom  is  better  than 
rubies ;  and  all  the  things  that  may  be  desired  are  not  to  be  compared  to  it. 

The  great  Teacher  calls  the  sim^ple  and  fools  to  hear.^  And 
where  else  can  they  hear  such  excellent  things  7  Worthy  are 
they  of  the  attention  of  princes  !' — ^his  glorious  person — his  ever- 
lasting covenant— his  rich  and  sovereign  love  to  sinners.'  Often 
does  the  truth  of  God,  by  the  tradition  of  men,^  or  the  subtiUy  of 
the  father  of  lies,'"  become  virtually  a  principle  of  error.*'  But  here 
all  is  unchangeable  ri^lUeousness.  There  is  no  froward  'perver- 
sion.    Every  such  ivickedness  is  an  abomination.^'^ 

Bu*  are  they  within  tlie  reach  of  the  multitude?  They — who  "  lean 
to  their  own  understanding;'"^  who  care  more  to  be  learned  than 
to  be  holy  ;  who  value  the  tree  of  knowledge  more  than  the  tree 
of  life ;  who  desire  "  meat  for  their  lust,"  rather  than  manna  for 
their  souls — Such  indeed  make  difficulties  for  themselves.  The 
"  voice  out  of  the  whirlwind"  rebukes  them,  as  "  darkening  counsel 

inherit,  (ver.  21.)  III.  Personal  affections — hatred,  (ver.  13.)  love,  (ver.  17.)  joy,  (verses 
30,  31.)  IV.  Giving  personal  promises,  (ver.  21.)  V.  Commanding  obedience  as  a 
matter  of  life  and  death,  (verses  32 — 36.)  Whether  Solomon  fully  understood  his  ovfn 
words,  may  be  a  question.  1  Pet.  i.  10.  But  receiving  the  words  as  from  God;  weigh- 
ing their  natural  tbrce;  comparing  them  with  Scripture  parallels,  we  doubt  not  that  they 
describe — not  an  attribute,  but  a  Person — Eternal — Omnipotent — in  the  endearing  rela- 
tion to  man — Creator — Mediator — Saviour.  We  may  add,  that  this  interpretation  is  gene- 
rally accredited  by  the  Christian  Fathers. 

1  Chup.  vii.  2  Chap.  vii.  8,  9,  with  i.  20,  21 ;  ix.  3.     Psalm  xlix.  1,  2. 

3  Mark  xvi.  15.    ,  *  Matt,  xxiii.  37. 

5  Ratlier  than  silver.     See  next  clause,  and  comp.  Hosea  vi.  tj. 

*  Chap.  i.  22;  ix.  4,  5.  "^  Heb.  princely.  ^  Verses  12 — 31. 

9  It  was  a  keen  reply  of  one  of  the  Martyrs,  when  asking  of  Bonner's  Chaplain — 'Is 
not  God's  book  sufficient  for  my  salvation  V — the  answer  was — '  Yes,  it  is  sufficient  for 
our  salvation,  but  not  for  our  instruc^tion.'  '  God  send  me  the  salvation,  and  you  the  in- 
struction !' — Rxam.  of  Thomas  Hawkes,  Foxe  vii.  100. 

"  Comp.  Matt.  iv.  6,  7,  with  Psalm  xci.  II.  '»  Gal.  i.  7  -9. 

'*  Chap.  xxx.  5.     Psalm  xix.  9;  xxxiii.  4;  cxix.  152,  160. 

"  Chup.  iii.  .5.     I  Cor.  i.  20;  iii.  18. 

9 


66  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

by  words  without  knowledge.'"  But  '  the  word  of  God  is  easy  to 
all  that  have  a  desire  to  it,  and  which  are  not  blinded  by  the  prince 
of  this  world.'^  The  "babes"  are  taught  of  God.^  He  not  only 
unfolds  the  truth,  but  opens  their  hearts  to  receive  it.  There  will 
indeed  be  great  depths.  But  they  will  grasp  important,  saving, 
truths.  Here  '  the  wisest  Solomon  may  fetch  jewels  for  ornament, 
and  the  poorest  Lazarus  bread  for  life.'^ — Come  then— sinner — 
"  sit,"  with  one  of  old,  '•  at  the  feet"  of  thy  Divine  Teacher.  Re- 
ceive his  instruction^  more  precious  than  silver  or  fine  gold? 
Enrich  thyself  with  his  satisfying  and  enduring  treasures,  com- 
jyared  with  ichich  all  the  things  that  may  he  desired  are  lighter 
than  vanity.*  And  will  not  the  children  of  God  daily  draw  more 
abundantly  from  these  treasures  ?  Oh  !  let  them  not  be — like  the 
pomp  of  this  world — the  object  of  gaze,  but  of  active  desire  and 
increasing  enjoyment. 

12.  /  wisdom  dwell  with  prudence,  and  find  out  knowledge  oftvitiy  inventions. 

How  adorable  is  the  Being  here  before  us  !  His  glorious  perfec 
tions,  each  dwelling  with  the  other  in  such  harmonious  combina- 
tion !  All  the  witty  ijiventiotis  of  science,  are  ultimately  traceable 
to  this  heavenly  source. '^  But  his  great  mind  was  soaring  far  be- 
yond. Now  before  his  eyes  was  the  vast  discovery  of  man's  salva- 
tion,^ found  out,  not  by  laborious  investigation,  but  by  the  intuition 
of  the  Infinite  God-head.  Here  is  his  most  splendid  display  of 
wisdom^  dwelling  with  prudence — wisdom  contriving  for  the  high- 
est end  ;  j^rudence  directing  the  most  effective  means.  The  same 
perfect  combination  controls  all  his  arrangements,  both  as  "  the 
Head  of  the  Church,'""  and  "  the  Head  over  all  things  to  his 
Church,""  for  her  present  good,  and  his  eternal  glory.  And  what 
owe  we  individually,  to  "the  riches  of  bis  grace,  wherein" — by  the 
removal  of  insuperable  difficulties,  and  the  communication  of  suit- 
able grace — "  he  hath  abounded  towards  us  in  all  wisdom  and 
prudence  r^^ 

Prudence  is  commonly  thought  to  be  only  a  moral  quality. 
Here  we  see  it  to  be  an  attribute  of  Deity.  The  humanity  of  our 
beloved  Lord  was  filled  with  this  perfection. >^  With  what  Divine 
acuteness  of  wisdom  did  he  find  out  the  knowledge  of  the  inven- 
tions of  his  enemies,  and  put  them  to  shame  !'*  And  how  did  this 
combination  of  prudence  restrain  him  from  hasty  confidence,  ^^ 

'  Job  xxxviii.  1,  2. 

2  Reformers'  Notes.  Comp.  chap.  xiv.  6;  xvii.  24.  'What  wonder,  if  the  unlettered 
and  despised  Christian  know  more  of  the  mysteries  of  Heaven  than  the  naturalist,  though 
both  wise  and  learned  1  Christ  admits  the  believer  into  his  bosom ;  and  He  is  in  the 
bosom  of  the  Father.' — Leighton's  Sermon  on  Heavenly  Wisdom. 

3  Matt.  xi.  25;  xviii.  4.  ^  Bishop  Reynolds  on  Hos.  xiv.  9- 

5  Verse  19;  xvi.  16.     Job  xxviii.  15—19.     Psalm  xix.  10;  cxix.  127. 

6  Chap.  iii.  15. 

7  Ex.  xxxi.  3—6;  xxxv.  30— 35.     1  Chron.  xxviii.  1,  2.     Isa.  xxviii.  24 — 29. 

8  Verses  22—31.  9  Eph.  iii.  10.  '"  Col.  i.  18.  ii  Eph.  i.  22. 
12  Verses  7,  8.                    '3  Isa.  xi.  2.                   »<  Matt.  ix.  4—8 ;  xxii.  15 — 46. 

w  John  ii.  23,  24. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  67 

remove  him  from  premature  danger/  and  preserve  him  from  giving 
need  ess  offence  !^  Praised  be  our  God  for  such  "treasures  oTS 
domr  hid  in  "our  glorious  Head,"  ready  for  distribution  for  e^erv 
emergency  of  his  people's  need  l^  ^ 

anl]-Jfr:IZ  'i^ZVll'^''  '"'"'^  '''''^  ^^'  ^^^''°^«"^^'  -^  ^^^  -^  -^> 

Such  is  the  hohness  of  Divine  wisdom  !  She  dwells  with  vrii- 
dence  But  she  cannot  dwell  with  evil.  Therefore  the  fear  of  the 
Lord,  which  IS  her  very  nature,  is  to  hate  evilJ  Thus  of  pride 
in  all  Its  branches  -arroo-ancy  of  spirit,  the  evil  imy,  and  the  fro- 
ward  mouth—ihe  wisdom  of  God  declares  without  lesevve—Ihatp 
them?  How  clearly  did  he  mark  his  hatred  in  the  days  of  his 
nesh  by  the  lull  exhibition  of  the  opposite  grace  !  "  The  Son  of 
man  came  not  to  be  ministered  unto,  but  to  minister P'  A  proud 
disciple  of  a  lowly  Saviour  !  how  offensive  is  this  contradiction  to 
our  Master  !     What  a  cause  of  stumbling  to  the  world ! 

14.  Counsel  is  mine,  and  sound  wisdom  :  lam  understanding;  I  have  strength. 

This  coimsel,  as  we  have  just  hinted,"  is  not,  as  with  man,  the 
Iruit  of  deliberation  but  Divine  intuition.  It  is  not,  that  it  flows 
from  h.m ;  but  that  he  is  himself  the  essence-the  Fountain-head  « 
It  IS  not,  that  he  hath  understanding  to  order  and  govern  the 
world.  But  he  is  under sta^idinor.  All  is  in  Him.  All  is  deriva- 
ble from  Him.«  "His  understanding  is  infinite— His  streno-th 
AhBighty  everlasting.-o  ^hus  we  adore  Him,  we  rest  in  Him^  as 
the  great  "  Counsellor"' '-One  with  his  Father  in  the  everlast  ng 
plan  of  salvation '^-One  with  his  Church  ;  undertaking  her  cause  -'3 
guiding  her  in  all  her  difficulties  and  perplexities  ;i^  His  self-exis 
tent  power  ever  ready  to  execute  the  purpose  of  his  counsel?'  Be- 
hold him  then  surrounded  with  the  majesty  of  his  mighty  perfec- 

u"t~?    "^  P''''''''  °^  ^°^'  ^"^  t^e  wisdom  of  "God  "^^     In 

all  thy  doubts  and  anxieties-co^m^eZ  is  mine  and  sound  wisdom?' 
M.n  fi  lV"'-ft!'.K  ^""'^J^l^f^'^^^^^-Ihave  strength?'^  See  him  as 
is^th'     inion  ^  ""^  perfections.''-     Remember  his  fulness 

15.  Bymekinys  reign,  and  princes  decree  justice.     16.  By  me  princes  rule  and 
nobles,  even  all  the  judges  of  the  earth.  ^       ^  '    ^ 

Another  glorious  contemplation   of  this   Divine   Person  !     He 

'  Matt.  xii.  14—16.    John  vi.  15.  2  Matt.  xvii.  27. 

srh     •^•^',fi-^,Q        ■  .     ^  "  Chap.  iii.  7;  xvi.  6. 

£  xri'^^4     rP-  ^'-  ?.     "^"^^  ^^"-  ^^-  '  See  on  verse  12. 

Isa.  xl.  1.:!,  14.     Rom.  xi.  34.  9  jo^^  j  q 

•»  Psalm  cxlvii.  5.   Isa.xl.  28;  xxvi.  4.  u  isa  hi  Q 

2  Zech.  vi.  12   13^  '3  Ibid.  iii.  1.  »L'a.  1x111.9-14. 

6  ^^    ''^'of    ^^-     ^'^'"^  ^"^^^^  1^-     C««'P-  Job  ix.  4;   xii.  13,  16.     Dan.  ii.  30. 

19  Tv^"'"'  ■■  ^-  "  ^^^-  ^l^'"-  ^7.  18  Ibid.  xl.  28,  29. 

"^^'^•^••2-  20  1  Cor.  i.  30.     Col.  11.10. 


68  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

proclaims  himself  to  be  the  source  of  power  and  authority,  no  less 
than  of  counsel  and  wisdom.  "  KING  OF  KINGS  was  the" 
mysterious  "name  written  upon  his  vesture. "•  Yet  his  crown 
does  not  displace  the  regal  diadem  from  the  brow  of  earthly 
princes  ;  nor  is  the  sceptre  to  fall  from  their  hands.  These  ensigns 
of  power  are  to  be  held,  but  in  subordination  to  his  own.  By  me 
kings  reign — not  only  by  my  permission,  but  by  my  appointment. 
They  bear  my  name.  They  are  stamped  with  my  authority.'^  *^ 
Proud  anarchy  disputes  the  prerogative,  and  traces  the  authority 
to  the  people ;  only  that  they  may  cast  off  the  yoke  of  God,  and 
"do  that  which  is  right  in  their  own  eyes."^  Scripture  politics  lay 
down  the  offensive  truth — "there  is  no  power  but  of  God;  the 
powers  that  be  are  ordained  of  God.  They  are  ministers  of  God," 
not  servants  of  the  people.^  Government  in  all  its  administrations 
■ — kings,  princes,  nobles,  judges — is  a  Divinely-consecrated  ordi- 
nance.^ Every  kingdom  is  a  province  of  the  Universal  empire  of 
the  "  King  of  kings."  Men  may  mix  their  own  pride,  folly,  and 
self-will  with  this  appointment.  But  God's  providential  counter- 
working preserves  the  substantial  blessing.  Yet  if  "  the  power  be 
exclusively  of  God,"  then  is  visdom,  by  whom  kings  reign,  the 
very  essence  and  person  of  God.  And  here  is  our  rest,  our  anchor 
in  this  world's  agitating  storm.  "  The  government  of  the  world  is 
on  the  shoulders"  of  "  the  Head  of  the  Church."^  All  things — all 
power  in  heaven  and  in  earth — is  delivered  unto  him  of  his 
Father.^     "  The  Lord  leigneth  ;  let  the  earth  rejoice."* 

17.  Hove  them  that  love  me;  and  those  thai  seek  me  early  shall  find  me. 

Now  behold  the  grace  of  this  Divine  Person  to  his  loving  chil- 
dren. None  by  nature  are  interested  in  it,^  But  such  is  the  free- 
ness  of  his  grace,  that  he  first  implants  love  in  their  hearts,  and 
then  he  cheers  them  with  the  assurance  of  his  own  love.^"  Thus 
the  first  kindUng  of  the  flame  is  of  Him.  We  love,  because  we 
are  drawn."  We  seek — not  by  the  impulse  from  within,  but  by 
the  grace  from  above  j''^  and  seeking  we  find.^^  But  it  must  be 
early  seeking — the  first  desire  of  the  heart^* — the  object  of  our 

1  Rev.  xix.  12 — 26.     Comp.  i.  5;  xvii.  14. 

2  Ex.  xxii.  28.     Psalm  Ixxxii.  6,  with  John  x.  35. 

3  Judges  xvii.  6;  xix.  1;  xxi.  25.    Comp.  Hos.  viii.  4.    2  Peter  ii.  10.     Jude  8. 
*  Rom.  xiii.  1 — (i. 

5  Psahn  Ixxv.  7.  Jer.  xxvii.  5— 7.  Dan.  ii.  21,  :n.  38;  iv.  25,  32;  v.  18.  Comp. 
John  xix.  11.  It  is  interesting  to  trace  this  acknowledgment  even  in  the  darkness  of 
Heathenism — Kings  inheriting  their  sceptre  from  Jove;  Magistracy  consecrated  by  Au- 
gurs— the  Assessors  and  Counsellors  of  Jove. 

6  Isa.  ix.  6. 

7  Matt.  xi.  27.  xxviii.  18.  Scott  remarks  the  plural  numher  in  the  original,  as  seem- 
ing to  agree  with  the  prechction  of  righteous  kings  and  rulers  in  the  latter  times  of  the 
Church.  Comp.  Psalm  Ixxii.  1 — 3.  Isa.  xlix.  23;  Ix.  ll>,  17.  See  the  national  blessing 
of  godly  rulers — 2Chron.  ix.  8.    Isa.  i.  26. 

8  Psalm  xcvii.  1.  »  Rom.  viii.  7.  *"  1  John  iv.  19,  with  John  xiv.  2). 
"  Jer.  xxxi.  3.                                          '2  Chap.  xvi.  1.     Psalm  cxix.  32. 

13  Isa.  xlv.  19.     Jer.  xxix.  13.     Matt.  vii.  7,  8. 

>«  Chap.  i.  28.     Psalm  Ixiii.  1.    Hos.  v.  15,  with  Matt.  vi.  33. 


EXPOSITION    OF    TFIE    BOOK    OF    PROVERBS.  69 

dearest  devotion  and  choice.  It  must  be  early  in  the  day^ — when 
our  mind  is  most  free  ; — the  first-fruits  of  our  time,  consecrating 
the  whole  to  him.  Take  care  that  we  see  his  face  Jirst,  before  any 
other ;  else  will  our  lamp  be  uiitrimmed,  our  soul  estranged  from 
his  presence,  our  heart  unready  for  his  service.  Let  it  be  the  early 
breaking-  in  of  the  day  of  grace'^—ihe  improvement  of  the  first — 
who  knows  that  they  be  not  the  only,  opportunities  of  salvation.^ 
Never  can  it  be  too  soon  to  seek.  But  how  many  have  found  it 
too  late  !••  And,  oh  !  let  it  be  early — the  dawn  of  life' — giving  to 
the  Lord  "  the  kindness  of  youth" — ■"■  the  first  love" — before  it  has 
been  devoted  to  the  w^orld  ;  before  sin  has  hardened  the  heart ;  be- 
fore habits  of  sin  have  been  formed  and  fixed.  Children  !  Here  is 
a  word  and  promise  for  you.  Remember — the  bud  of  life  is  spe- 
cially acceptable  to  God^ — specially  honored  by  him.''  Is  it  reason- 
able to  offer  the  flower  of  youth  to  Satan,  and  reserve  only  the 
dregs  of  life  for  your  Saviour  ?^  Every  day  you  lose  a  world  of 
happiness,  you  bind  a  chain  of  sin,  you  take  a  step  to  hell.  Come 
then,  and  answer  the  call  that  is  drawing  you  to  Him,  who  is 
worthy  of  all.'  Never  will  you  regret  that  you  have  come  too 
soon.  But  many  have  been  the  sorrowing  cries — Lord  '  I  have 
loved  thee  too  late.'  Come  then  by  his  help,  and,  in  dependence 
on  his  grace,  make  him  your  first — your  present  choice.  Lay 
claim  by  faith  to  this  promise  to  early  seekers ;  and  you  shall 
find. 

18.  Riches  and  honor  are  with  jne ;  yea,  durable  riches  and  righteousness.  19.  My 
fruit  i.<  better  than  gold,  yea,  than  fine  gold;  and  my  revenue  than  choice  silver. 

20.  I  lead  in  the  way  of  riglUeousness,  in  the  midst  of  the  paths  of  Judgment : 

21.  That  I  may  cause  those  that  love  me  to  inherit  substance  ;  and  I  will  fill  their 
treasures. 

What  a  treasure  do  early  seekers  find  !  This  fading  world  is 
too  poor  a  portion.^"  Theirs  are  durable  riches  of  eternity" — • 
the  honor  of  "  reigning"  as  kings  "  in  hfe"''^ — a  righteousness,  in 
which  they  are  accepted  with  God,  and  conformed  to  his  image. '^ 
Is  not  this /rwi^  and  revenue  better  than  the  choice  silver  .^'^  And 
then,  when  our  way  is  shut  up,  how  valuable  is  wisdom's  counsel  !'^ 
— so  carefully  leading  in  the  midst  of  the  paths — '  at  a  distance 
from  the  extreme"^  on  either  side  of  the  narrow  way.  Thus  the 
sober-minded  Christian  is  equally  remote  from  formal  service  and 
enthusiastic  delusion.  His  apprehensions  of  truth  are  alike  dis- 
tinguished from  the  dryness  of  system,  and  from  loose  unconnected 

1  Job.  i.  5.     Psalm  v.  3 ;  cxix.  147.    Isa.  xxvi.  8,  9.     Mark  i.  35. 

2  Job  viii.  5 — 7.     Isa.  Iv.  6.     2  Cor.  vi.  2. 

3  Chap,  xxvii.  1.     Heb.  iv.  7.  ^  Matt.  xxv.  6—12.     Luke  xiii.  24,  25. 
5  1  Kings  xviii.  12.     2  Chron.  xxxiv.  3.  6  jjog  xi.  1 — 4. 

7  1  Sain.  ii.  18;  iii.  19.     Psalm  xcii.  12,  15.  »  Mai.  i.  8. 

9  1  Sam.  iii.  i«.     Psalm  xxvii.  8.     Jer.  iii.  4.  w  Psalm  xvii.  14,  15. 

11  Matt.  yi.  19,  20.     Luke  x.  42.     Rev.  iii.  18.  i2  Rom.  v.  17;  viii.  17.     Rev.  i.  & 

13  Rom.  iii   22,  with  xiii.  14.     Kph.  iv.  24. 

14  Verses  lO,  U  ;  iii.  14,  15.     Ecc.  vii.  12. 

15  Chap.  iii.  6;  iv.  11,  12;  vi.  22.     Isa.  xlviii.  17;  xlix.  10. 

16  Scott     Chap.  iv.  25—27. 


70  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

principles.  The  intelligent  and  spiritually-minded  Churchman  is 
alike  separate  from  exclusiveness  or  idolatry  on  the  one  side,  and 
from  indiscriminate  Christianity  on  the  other.  He  values  highly 
his  Scriptural  ordinances  ;  yet  he  neither  mistakes  them  for  the 
substance  of  the  gospel,  nor  does  he  substitute  self-willed  effer- 
vescence in  their  room.  This  is  the  true  vid  media — Christian 
unity,  consistency,  and  fruitfulness.  Here  also  is  substance — 
things  that  have  a  being,  in  contrast  with  "  things  that  have  not"' 
— solid  realities^ — "  faith  substantiating  things  that  are  hoped  for."^ 
Here  is  no  yawning  vacuum  ;  but  a  grand  object  to  give  interest 
to  life — to  fill  up  every  vacancy  in  the  heart.  All  that  we  could 
add  from  the  world  would  only  make  us  poorer,  by  diminishing 
that  enjoyment  of  God.  for  the  loss  of  which  there  is  no  compen- 
sation. There  is  one  point — only  one — in  the  universe  where  we 
can  look  up,  and  cry  with  the  saintly  Martyn — '  With  thee  there  is 
no  disappointment  !'^  Here  all  is  sure  possession,  even  while  the 
earnest  only  is  in  hand.^  Do  we  ask — Whence  does  this  substance 
come  ?  Man  had  no  part  in  deserving  it.  Free  grace,  not  free 
will — it  the  procuring  cause.  It  is  an  inheritance^ — endowed  with 
such  a  royal — yea — Divine  bounty,  that  the  glorious  Giver  pro- 
claims— I  will  Jill  their  treasures^  And  will  not  the  countless 
throng  of  the  redeemed  unite  in  the  testimony — Owe  Christ  hath 
abuiidantly  filled  us  all  I 

22.   The  Lord  possessed  me  in  the  heginning  of  his  way,  before  his  works  of  old. 

23.  /  was  set  up  from  everlasting,  from  the  heginning,  or  ever  the  earth  was. 

24.  When  there  were  Jio  depths,  I  ivas  brought  forth :  when  there  were  no  fountains 
abounding  with  water.  25.  Before  the  mountains  were  settled,  before  the  hills  was 
I  brought  forth :  26.  While  as  yet  he  had  not  made  the  earth,  nor  the  fields,  nor  the 
highest  part  of  the  dust  of  the  zcorld.  27.  When  he  prepared  the  heavens,  I  icas 
there:  lohenheset  a  compass  upo7i  the  face  of  the  depth :  28.  W  hen  he  established 
the  clouds  above:  when  he  strengthened  the  fountains  of  the  deep  :  29.  When  he  gave 
to  the  sea  his  decree,  that  the  ivaters  should  not  pass  his  commandment:  when  he  ap- 
pointed the  foundations  of  the  earth:  30.  Then  I  was  by  him,  as  one  brought  up 
with  him  :  and  I  was  daily  his  delight,  rejoicing  always  before  him  :  31.  Rejoicing 
in  the  habitable  part  of  his  earth;  and  my  delights  icere  unth  the  sons  of  men. 

What  strong  figure  of  speech  can  suppose  an  attribute  here  'I 
So  glorious  are  the  rays  of  eternal  supreme  Deity,  distinct  Person- 
ality, and  essential  Unity  ;  that  now  undoubtedly  stands  before  us 
that  mysterious,  ever-blessed  Being — "  the  Word,  who  was  in  the 
beginning  with  God,  and  was  God."^  Curiously  to  pry  into  the 
mode  of  his  subsistence,  would  be  "  intruding  into  those  things 
which  we  iiave  not  seen."*  To  receive  his  own  revelation  of  him- 
self is  our  reverential  privilege. 

How  clear  is  his  essential  unity  tcith  the  Father  !  The  Lord 
possessed  me^" — present  with  him  in  the  bosom  of  Deity.     I  was 

1  Chap,  xxiii.  5. 

2  Isa.  xxix.  8,  contrasted  with  Isa.  Iv.  2.  3  jjeb.  xi.  1 .  ^  Journals,  Vol.  ii.  ISO. 
5  Heb.  X.  34.  «  Matt.  xxv.  34.  Eph.  i.  II.  I  Peter  i.  4,  5.  ■?  Rev.  xxi.  6. 
8  John  i.  1,  2.                                        9  Col.  ii.  18.     Comp.  1  Tim.  vi.  16. 

'*  LXX.  and  Syriac  Translation — '  created' — most  unwarrantable — one  of  the  main 
pillars  of  the  Arian  heresy. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  71 

hy  Him} — in  the  same  essence  and  blessedness.^  Such  was  "  the 
glory,  which  he  had  with  the  Father  before  the  world  was."=^  Nei- 
ther man  nor  angel  could  declare  it.  The  mode  of  his  existence 
in  the  Godhead  is  generation — /  was  brought  forth — "  the  only- 
begotten  Son"'' — a  term,  which  it  is  much  safer  to  adore  than  to 
expound,  expressing,  as  it  does,  what  is  unsearchable.  '  Take 
care,'  saith  an  old  expositor,  '  that  in  this  generation  we  invent  no- 
thing temporal,  carnal,  or  human.  But  rather  let  us  worship  this 
generation,  beholding  it  by  faith ;  and  let  us  take  heed  from 
searching  further  than  Scripture  doth  teach  us  thereof.  Other- 
wise we  should  deserve  to  be  blinded  and  punished  for  our  great 
curiosity.'' 

Not  less  clear  is  his  eter^ial  existence — in  the  beginning^  of  the 
way  of  God — coeval  with  his  eternal  counsels.  Before  his  works 
of  old? — set  up — anointed^ — from  everlasting  for  his  covenant  of- 
fices^—' destined  and  advanced  to  be  the  Wisdom  and  Power  of 
the  Father,  Light  and  Life,  and  All  in  All,  both  in  the  creation 
and  the  redemption  of  the  world."* 

Connected  with  his  eternity  was  his  agency  in  the  work  of 
Creation.  Before  the  works  was  he  brought  forth.  But  whe?i 
they  were  in  operation,  he  was  there — and  that  not,  like  "  the  sons 
of  God,"  interested  spectators ;''  but  an  efficient  cause. ^^  The 
whole  detail  of  the  creative  work  is  brought  out,  that  uncreated 
Wisdom  might  be  displayed  in  clear  and  undoubted  glory.  Most 
fully  therefore  is  here  set  forth  '  the  Divinity  and  eternity  of  Wis- 
dom ;  meaning  thereby  the  eternal  Son  of  God,  Jesus  Christ  our 
Saviour.''^ 

1  John  i.  2.  Geier  remarks,  that  out  of  above  sixty  instances,  where  this  preposition 
occurs,  not  one  can  be  produced,  where  vicinity  is  not  supposed,  between  two  distinct 
persons  or  substances. 

2  Ibid.  X.  30.  3  Ibid.  xvii.  5. 

4  Ibid.  i.  18;  iii.  16.  Col.  i.  15, — 'begotten  before  every  creature.'  Bishop  Middle- 
ton  on  the  Greek  article  in  loco. 

s  Cope  (Michael)  Exposition  of  Proverbs.     4to.  1580. 

6  Holden  strongly  advocates  the  Translation — supported  by  many  Ancient  Versions, 
and  some  of  the  best  Critics  (See  Poole's  Synopsis) — '  the  beginning  of  the  way' — and 
expounds  it — '  That  Jehovah  possessed  by  an  eternal  generation,  Wisdom  or  the  Son, 
who  is  the  origin,  or  efficient  cause,  of  all  the  works  of  God.' — Comp.  Col.  i.  18.  Rev. 
iii.  14,  also,  i.  8 ;  xxii.  13.  Geier  and  other  accredited  authorities  prefer  the  received 
version  upon  critical  grounds.  Holden's  remark  however  holds  good  on  either  hypothe- 
sis.— '  It  is  scarcely  possible  in  the  whole  compass  of  the  Hebrew  language  to  select 
terms  more  expressive  of  the  eternity  of  Wisdom,  than  those  which  Solomon  employs 
from  this  verse  to  the  thirtieth.' 

'''  Contrast  Job  xxxviii.  4,  5.  Comp.  verses  23 — 25,  with  Psalm  xc.  2 — the  sublima 
adoration  of  the  eternity  of  God.  Comp.  also  Ex.  iii.  14,  with  John  viii.  58.  Mic.  v.  2. 
Rev.  i.  11. 

8  Heb.  Anointing  was  the  inaugurating  ceremony  in  the  consecration  of  prophets, 
priests,  and  kings — a  figure  of  the  eternal  consecration  of  Messiah  to  tjiose  high  offices. 
Comp.  1  Kings  xix.  16,  with  Isa.  xlii.  1;  Ixi.  1.  Ex.  xxix.  7,  with  Psalm  ex.  4.  1  Sana. 
X.  1 ;  xvi.  13.     2  Kings  ix.  6,  with  Psalm  ii.  6.     Marg.  xlv.  6,  7. 

9  1  Peter  i.  20.  ">  Henry  in  loco.     Comp.  Eph.  iii.  9. 
1'  Job  xxxviii.  6,  7.     Heb.  i.  2. 

12  John  i.  3.  Col.  i.  16.  Even  in  the  creation  of  man — perhaps  here  alluded  to  as 
the  highest  part  of  the  dust  of  the  world, — he  was  a  co-worker.     Gen.  ii.  7,  with  i.  26^ 

13  Reformers'  Notes. 


72 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


Next  he  describes,  the  luispeakable  blessedness  of  his  commu- 
nion with  his  Father.  I  was  by  him  as  one  brovght  vp  with 
him — embosomed  in  him  as  the  object  of  daily  delight,^  rejoicing 
before  him  as  the  Fountain  and  Centre  of  intinile  joy.  AH  this 
mutual  intimate  satisfaction  atid  delight  had  respect  to  the  begin- 
ning of  the  way  of  God— his  eternal  purpose,  and  "  the  counsel 
of  peace  which  was  between  them  both."^  Here  it  was  that  the 
Father  once  and  again  proclaimed  him  to  be  his  delight — "His 
elect,  in  whom  his  soul  delighted — his  beloved  Son,  in  whom  he 
was  well  pleased  f^  '  willing  that  by  the  Son  we  should  approach 
to  him  :  in  the  Son  we  should  honor  and  adore  him ;  and  honor 
the  Son  as  himself.'^ 

Yet  how  deeply  interesting  is  it  to  see  him  rejoicing,  not  only 
before  his  Father,  but  in  the  habitable  part  of  the  earth.  Here 
indeed  was  to  be  the  grand  theatre  of  the  work,  that  shoidd  fill  the 
whole  creation  with  wonder  ^nd  joy.^  Here  ''  the  Serpent's  head 
was  to  be  visibly  bruised,"^  the  kingdom  of  Satan  to  be  destroyed, 
precious  "  spoil  to  be  divided  with  the  strong.'"^  Here  was  the 
Church  to  be  framed  as  the  manifestation  of  his  glory — the  mirror 
of  all  his  Divine  Perfections.^ 

Bnt  the  wonder  of  wonders  yet  remains — that  he,  who  was  his 
Father's  infinite  delight,  and  infinitely  delighting  in  him,  should  find 
his  delights  from  all  eternity  in  the  sons  of  7ncn — that  he  should, 
as  it  were,  long  to  be  \v'\\h  us — that  he  should  solace  his  heart  with 
the  prospect — that  he  should,  anticipate  the  moment  with  joyous 
readiness ;»  that  he  should  pass  by  the  far  nobler  nature  of  angels 
"  to  take  hold  of  man'"" — to  embrace  man  as  one  with  his  All-per- 
fect self !  But  though  he  foresaw  how  they  would  despise,  reject, 
and  put  him  to  shame  ;  yet  they  were  the  objects  of  his  everlast- 
ing love" — the  purchase  and  satisfaction  of  the  "  travail  of  his 
soul'"'^ — the  eternal  monuments  to  his  praise. '^  Yes — thou  adora- 
ble Redeemer,  nothing  but  the  strength  of  thine  own  love  could 
have  brought  thee  out  from  the  bosom  of  ineffable  delight  to  suf- 
fer such  things  for  such  sinners  !  But  this  was  the  joy  set  before 
thee,  for  which — unfathomable  love  !  thou  wast  content  to  "  en- 
dure the  cross,  despising  the  shame.'"^ 

32.  Now  therefore  hearken  vnto  me,  O  ye  children :  for  blessed  are  they  that  keep 
my  ways.     33.  Hear  instruction  and  be  loise,  and  refuse  it  not. 

1  Conip.  John  i.  \S—the  only-begolten  Sun,  tcho  is  in  the  bosom  of  the  Father — '  exhib- 
iting at  once' — as  Dr.  Jamieson  admirably  observes — '  the  ideas  conveyed  by  both  the 
tcTma— brought  forth  and  brought  up.'  Vindication  of  Doctrine  of  Deity  of  Christ,  i. 
224.  Holdcn  with  some  others  prefers  the  rendering — '  Fabricator' — for  brought  up. 
But  the  scope  appears  to  be— not  the  power  of  Messiah— but  the  mutual  delight  and 
communion  between  himself  and  his  F'ather,  as  it  were,  never  absent  from  each  other. 

2  Zech.  vi.  13.  3  Isa.  xlii.  1.     iVIatt.  iii.  17;  xvii.  5.     Comp.  Col.  i.  13.     Gr. 
•f  Quoted  by  Scott.  5  Psalm  xcviii.     Isa.  xliv.  23. 

6  Gen.  iii.  15.     Heb.  ii.  14,  1.5.     1  John  iii.  8. 

7  Isa.  liii.  12.     Luke  xi.  21,  22.  8  Eph.  iii.  20,  21. 

9  Psalm  xl.  6—8.     Heb.  x.  7.  i"  Heb.  ii.  16.  Mar.  »  Jer.  xxxi.  3 

»2  Isa.  liii.  10,  11.  i3  Ibid.lv.  13. 

•<  Heb.  xii.  2.     See  Cowper's  beautiful  Paraphrase,  Olney  Hymns,  B.  i.  52. 


EXPOSITrON    OF    THE    BOOK    OF    PROVERBS.  73 

Now  Therefore  hearken.  It  is  no  mean  and  undeserving  person 
that  calls,  it  is  none  other  than  the  Wisdom  of  God  ;  the  source 
of  all  liglit  and  knowledge;'  the  King  of  kings  i'^  the  loving  re- 
warder  of  his  children,  specially  of  his  young  children  \^  the  rich 
portion  and  unfailing  guide  of  his  people.^  Look  at  him  once 
again  in  his  Divine  glory,  as  "  the  only  begotten  Son  of  God  ;"^ 
the  Mediator  in  the  everlasting  Councils  of  Redemption  ;^  the  Al- 
mighty Creator  of  the  world  ;''  the  adorable  Friend  of  sinners.*  It 
is  he  that  calls  the  children  of  men  to  hearken.  And  how  should 
nis  Divine  Majesty  and  condescending  love  endear  his  instruction 
to  us  !^  Yet  his  promised  blessing  belongs  only  to  practical  hear- 
ing— to  those  that  keep  his  ways.^"^  For  this  obedience — that  we 
may  hear,  and  be  ivise — sovereign  grace  must  open  the  heart,  and 
give  the  ear.^'  The  guilt  of  refusing  is  inexcusable — a  resolved 
will  against  the  most  gracious  call.^^ 

Noiv  tlterefore  hearken,  O  ye  children.  Oh  !  happy  moment, 
when  the  soul  is  made  "  willing  in  the  day  of  his  power  :"'^  when 
"  the  bands  of  love  are  drawing""  us  unto  him  !  The  cold,  dead 
indifference  is  gone.  The  enmity  is  slain.  And  who  will  but  now 
joyfully  swear  fealty — yea,  count  it  his  unspeakable  delight  to  take 
such  a  yoke — to  be  bound  to  such  a  service  ?  O  my  Prince  !  my 
Saviour  !  thou  hast  based  thy  dominion  on  thy  blood.  Thou  hast 
purchased  thy  right  by  thy  cross.*'  Thou  rulest  only  that  thou 
mightest  save.  Take  to  thyself  the  glory  of  thy  victory.  I  am 
thine — not  my  own — for  ever. 

34.  Blessed  is  the  man  that  heareth  me,  watching  daily  at  my  gates,  waiting  at 
the  posts  of  7ny  doors.  35.  For  ivhoso  findeih  me  findeth  life,  and  shall  obtain 
favor  of  the  Lord.  36.  But  he  that  sinnsth  against  me  wrongeth  his  own  soul:  all 
they  that  hate  me  loce  death. 

This  is  the  hearing  of  faith — the  voice  of  Christ  to  the  inward 
ear — the  impression  of  his  word  upon  the  heart. '^  The  effect  is  un- 
wearied diligence  and  patient  expectation  ;  like  that  of  the  priest's 
waiting  at  the  doors  of  the  tabernacle  for  the  assured  blessing  ; '' 
or  the  people  watching  at  the  temple  gates  for  his  return  from 
his  holy  ministrations. ^'^  This  free  and  habitual  attendance  upon 
Sacred  Ordinances  forms  an  healthy  appetite  for  Divine  nutriment. 
The  slight  professor  excuses  himself  from  this  "  weariness"'^  by  the 
fear  of  legality,  or  the  danger  of  overvaluing  the  means.  But  is 
there  not  at  least  equal  danger  of  undervaluing  the  means,  to 
which  our  gracious  Lord  has  annexed  a  promised  blessing  ?  If  in 
gazing  on  the  heavenly  Jerusalem  the  Apostle  "  saw  no  temple 

1  Verses  12 — 14.  2  Verses  15,  16.  3  Verse  17.     Comp.  Heb.  xi.  6. 

4  Verses  15,  16.  5  Verses  22,  24.  6  Verse  23. 

1  Verses  27—30.  s  Verse  31. 

9  See  how  the  Father  manifested  the  glory  of  his  Divine  Son  to  give  constraining 
force  to  his  instructions.     Matt.  xvii.  1 — 5. 

10  Isa.  Iv.  2,  3.     Luke  xi.  28.     John  xiv.  21—23.     James  i.  25. 
"  Chap.  XX.  12,  with  Acts  xvi.  14.  12  Acts  iii.  22,  23.     Heb.  ii.  1—3 ;  x.  25. 

»3  Psalm  ex.  3.  »  Hos.  xi.  4.  15  1  Cor.  vi.  19,  20.     Comp.  Rom.  xiv.  9. 

»6  John  V.  25.    Rev.  iii.  20.       "  Ex.  xxix.  42.      is  Luke  i.  10,  21.       is  Mai.  i.  13. 

10 


74  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

therein, "1  what  right-hearted  Christian  will  doubt,  that  the  life- 
blood  of  his  soul  consists,  while  on  earth,  in  "loving  tlie  habitation 
of  God's  house,  and  the  place  where  his  honor  dwelleth?''^  To  be, 
like  the  servants  of  the  temple,  watching  daily  at  the  gates — when 
not  involving  the  neglect  of  other  imperative  obligations — would 
doubtless  bring  an  enriching  blessing.^  Under  all  circumstances 
Wisdom's  child  will  be  familiar  with  Wisdoni^s  gates.  The 
Weekly  as  well  as  the  Sabbath  assemblies  will  be  his  delight. 
The  "  way  by  the  footsteps  of  the  flock,  beside  the  Shepherd's 
tents,'^  will  be  his  constant  resort.^  All  the  ordinances  of  prayer — 
meditation — Scripture-reading — godly  conference,  will  be  his  salu- 
tary provision.  When  it  is  not  so— when  the  common  routine 
satisfies — when  the  intervals  between  the  Sabbath,  pass  without 
any  appetite  for  food,  or  any  effort  to  seek  the  bread  of  the  sanc- 
tuary— Christian,  is  not  thy  pulse  beating  feebly  ?  Hast  thou  not 
lost  a  message,  many  a  precious  message — from  thy  Lord  V  Doth 
not  he  speak  to  thee — "  Be  watchful,  and  strengthen  the  things 
that  remain,  which  are  ready  to  die."* 

Observe  the  blessing  breathed  down  upon  the  Lord's  waiting 
ones.  They  find  UfeJ  For  he  on  whom  they  ivait  is  the  Au- 
thor**— the  Dispenser^ — the  Keeper — of  life.^°  "He  therefore  that 
hath  him,  hath  life,""  with  all  its  present  privileges  oi  favor  of  the 
Lord}"^  '■  The  smiles  of  God  make  heaven  ;  and  they  that  obtain 
favor  of  the  Lord,  have  a  heaven  upon  earth."^  Set  then  this 
expectation  before  thine  eyes  in  waiting  on  thy  God — '  I  am  seek- 
ing life  for  my  soul — I  will  wait  at  the  posts  of  his  doors  ;  miss- 
ing no  opportunity  of  a  means  of  grace.  1  shall  not  wait  in 
vain.' 

Would  that  the  sinner — the  thoughtless  sinner — not  the  daring 
and  ungodly  only — would  ponder  how  his  heartless  neglect  of  wis- 
dom wrongeth  his  own  soul .'"  How  cruel  he  is  to  himself,  while 
he  is  despising  his  Saviour  !  Every  bait  of  sin  is  the  temptation 
to  suicide — to  soul-murder.  The  snatching  at  it  is  as  if  men  were 
in  love  with  damnation.  '  They  that  hate  me  love  deaths  They 
love  that  which  will  be  their  death,  and  put  that  from  them  which 
would  be  their  life.  Sinners  die,  because  they  will  die  ;  which 
leaves  them  inexcusable,  makes  their  condemnation  more  intoler- 
able, and  will  for  ever  justify  God  when  he  judges.  "  O  Israel, 
thou  hast  destroyed  thyself."'^ 

1  Rev.  xxi.  22.  2  Psalm  xxvi.  8. 

3  Ibid.  Ixxxiv.  1,  4,  10.  4  Cant.  i.  7,  8.  s  See  John  xx.  19,  34. 

6  Rev.  iii.  2.     Let  Scott's  excellent  note  be  carefully  pondered. 
t  Isa.  Iv.  3.     John  v.  24.  8  John  i.  4 ;  xi.  25 ;  xix.  6.  »  Ibid.  x.  10. 

">  Col.  iii.  3.     1  John  v.  il.     Jude  1.  u  1  John  v.  12.  »2  isa.  Ixiv.  5. 

13  Lawson  (George)  Exposition  of  Proverbs.     2  vols.  12mo.     1821. 
H  Chap.  i.  17—19,  31 ;  ix.  12.    Jer.  vii.  19.     Acts  xiii.  46.     Comp.  Num.  xvi.  38. 
•5  Hos.  xiii.  9.     Henry  in  loco. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  75 


CHAPTER   IX. 

1.  Wisdom}  hath  builded  her  house,  she  hath  hewn  out  her  seven  pillars :  2.  She 
hath  killed  her  beasts  ;2  she  hath  mingled  her  wine ;  she  hath  also  furnished  her 
table.  3.  She  hath  sent  forth  her  maidens :  she  crieth  upon  the  highest  places  of 
the  city.  4.  Whoso  is  simple,  let  him  turn  in  hither :  as  for  him  that  wanteth  un- 
derstanding, she  saith  to  him,  5.  Come,  eat  of  my  bread,  and  drink  of  the  wine 
which  I  haue  mingled.  6.  Forsake  the  foolish,  and  lice;  and  go  in  the  way  of 
understanding. 

We  have  delighted  to  contemplate  the  Divine  Saviour  in  his 
glorious  majesty,  and  specially  in  his  wondrous  love  to  the  sons  of 
men.^  Here  his  love  is  poured  out  before  us.  The  parable  of  the 
marriage-feast  so  clearly  identifies  the  speaker,  that  we  cannot 
mistake  the  voice.  For  who  hath  blessings  so  rich  ?  Who  gives 
an  invitation  so  free — a  welcome  so  encouraging  1  There  the 
King  made  the  feast,  and  sent  his  servants  to  invite  the  guests.^ 
Here  Wisdo?)i  is  a  Queen,  attended,  according  to  Eastern  cus- 
tom, by  her  maidens^"  and  sending  them  forth  to  bid  to  the  feast. 
She  hath  builded  her  house — "  the  church  of  the  living  God," — • 
firm  upon  the  pillars  of  eternal  truth. «  The  great  sacrifice  sup- 
plies her  feast.''  And  now  that  she  hath  killed  her  beasts — ?nin- 
gled  her  ivine  with  the  choicest  spices,^  and  [ihutifuWy  furnished 
her  table,  let  the  simple  and  ignorant  turn  in  hither — come,  eat 
of  the  bread  of  \\fQ— drink  of  tJte  wine  of  gospel  grace  and  joy.^ 
Is  there  not  besides  a  special  invitation  for  her  children — a  table 
richly  furnished  for  their  refreshment ;  where  they  eat  of  the 
bread,  and  drink  of  the  wine,  such  as  "  the  world  know  not  of  ?"'" 

But  are  not  all  comers  welcome  to  the  Gospel  feast  ?  The  Mas- 
ter's heart  flows  along  with  every  offer  of  his  grace.  His  servants 
are  ministers  of  reconciliation. '^  Their  message  is  to  tell  of  the 
bounty  of  Messiah's  house,  and  bid  sinners  welcome  to  their  Sa- 
viour. Here,  sinner,  is  thy  warrant — not  thy  worthiness,  but  thy 
need,  and  the  invitation  of  thy  Lord.  All  the  blessings  of  his  Gos- 
pel are  set  before  thee — love  without  beginning,  end,  or  change. 
Honor  the  freeness  of  his  mercy.  Let  him  have  the  full  glory  of 
his  own  grace. ''^ 

'  Wisdoms.     Heb.     Comp.  note  Chap.  i.  20. 

2  Comp.  Gen.  xliii.  16.  Marg.  3  chap.  viii.  22. 

-»  Matt.  xxii.  1 — 4,  also  Luke  xiv.  16, 17.  s  Ex.  ii.  5.     Esth.  iv.  4. 

6  1  Tim.  iii.  15.    Comp.  Eph.  ii.  20—22.     Heb.  iii.  3,  4,  also  Matt.  xvi.  18. 

■f  1  Cor.  V.  7,  with  Psalm  xxxvi.  7,  8.     Isa.  xxv.  6. 

8  Bishop  Lowth  remarks  the  diflference  between  the  Classics  and  the  Hebrews.  The 
one  by  min-gled  wine  understand  wine  diluted  with  water ;  the  other  intend  wine  made 
stronger  by  spices,  or  other  exhilarating  ingredients.  Note  on  Isa.  i.  22.  Comp.  chap, 
xxiii.  29 — 31.     Cant.  viii.  2. 

9  Matt.  xxii.  4.     Isa.  Iv.  1.     Comp.  Bishop  Hall's  note. 

10  Ibid.  xxvi.  26—28.  11  2  Cor.  v.  18—20. 

12  Calvin  speaks  of  the  pleading  invitations  of  Christ,  as  '  his  sweet  and  more  than 
motherly  allurement,'  and  beautifully  adds — that  '  the  word  of  God  is  never  opened  to  us, 
but  that  he  with  a  motherly  sweetness  opens  his  own  bosom  to  us.' — On  Matt,  xxiii.  37. 


76  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

But  this  blessing  can  never  be  valued,  till  the  path  of  the  foolish 
be  forsaken.  Thou  vnxxai  forsake  either  them  or  Christ.'  To 
abide  with  them,  is  to  "  remain  in  the  congregation  of  the  dead."* 
To  forsake  them^  is  the  way  of  life  and  understanding.^  "  Save 
thyself  then  from  this  untoward  generation."  "  Come  out,  and 
be  separate,  and  touch  not  the  unclean  thing ;  and  I  will  receive 
thee,  saith  the  Lord  Almighty."* 

7.  He  that  reproveth  a  scorner  getteth  to  himself  shame  :  and  he  that  rebuketh  a 
wicked  man  getteth  himself  a  blot.  8.  Reprove  not  a  scorner,  lest  he  hate  thee: 
rebuke  a  wise  man,  and  he  will  love  thee.  9.  Give  instruction  to  a  wise  man,  and 
he  ivill  be  yet  wiser :  teach  a  just  man,  and  he  will  increase  in  learning. 

Wisdom's  messengers  must  discriminate  in  the  proclamation  of 
their  message.  Only  the  simple  will  welcome  it.  The  scorner 
and  wicked  \\\\\  rebel.  "  Let  them  alone.'-s  Yet  we  must  distin- 
guish between  the  ignorant  and  the  wilful  scorner- — between  one 
who  rejects  from  the  first  rising  enmity,  and  one,  who  deliberately 
refuses  the  blessing — self-excluded  from  the  general  ministerial 
commission.^ 

This  is  also  the  rule  of  Christian  prudence.  The  Gospel  is  a 
thing  too  holy  to  be  exposed  to  scoffing  fools.^  Why  should  we 
reprove,  where  more  harm  than  good  may  be  occasioned  ?  Avoid 
irritations.  Await  a  favorable  opportunity.  Sometimes  a  sad, 
serious,  intelligible  silence  is  the  most  effective  reproof.^  Whereas 
open  rebuke  might  stir  up  a  torrent  of  hatred^  and  abuse;'"  and, 
under  provocation  of  spirit,  the  reprover  might  get  to  himself  a 
blot.'' 

Yet  this  prudence  must  not  degenerate  into  cowardice,  and  com- 
promise the  primary  obligation  boldly  to  rebuke  sin,'*^  and  confess 
our  Master.'^  Every  sinner  is  not  a  scorner.  And  a  "  word  spoken 
in  due  season,  how  good  is  it!"'*  That  false  delicacy  therefore, 
which  recoils  from  an  unflinching  profession,  is  treachery  to  our 
Lord,  and  deep — perhaps  eternal — injury  to  our  fellow-sinners. 
Has  not  each  of  us  a  tongue  to  speak?  To  suffer  any  therefore 
to  rush  into  perdition  without  opening  our  mouths  to  save  them,  is 
a  sin  of  omission,  which  will  cause  a  bitter  pang  to  the  awakened 
conscience. 

The  wise  and  just  man  gladly  encourages  well-timed  reproof.'^ 
Conscious  of  his  own  failings,  he  loves  his  reprover  as  a  friend  to 

I  James  iv.  4.  2  Chap.  xxi.  16. 

3  Chap.  xiii.  20.     Psalm  xxvi.  3—6;  xxxiv.  12—14;  cxix.  115.     Amos  v.  14. 

4  Acts  ii.  40—46.    2  Cor.  vi.  17,  18.  »  Matt.  xv.  14. 
6  Acts  xiii.  45,  46,  50 ;  xviii.  6.    Comp.  Matt.  x.  14,  15. 

■?  Matt.  vii.  6.  ^  Amos  v.  13 ;  vi.  10. 

9  Chap.  XV.  12 ;  xxiii.  9.     1  Kings  xxi.  10  ;  xxii.  8.     2  Chron.  xxv.  16. 

'0  Gen.  xix.  7 — 9.    Amos  vii.  10.     Matt.  vii.  6. 

n  Isa.  xxix.  21.     Comp.  Ecclus.  viii.  10. 

12  Eph.  v.  10.    1  Thess.  v.  14.    1  Tim.  v.  20.    Comp.  Matt.iiv.  3.  4. 

13  Matt.  X.  32, 33.    Acts  iv.  19,  20.  "  Chap.  iv.  23. 
15  Chap,  xxviii.  23. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  77 

his  best  interest;^  and  would  receive  instruction  from  the  lowest, 
as  a  means  of  becoming  yet  wiser  and  increasing  in  learning-.^ 

After  all — wisely  to  give,  and  humbly  to  receive,  reproof,  requires 
much  prayer,  self-denial,  love,  and  sincerity.  But  where  the  mind 
of  Christ  is  mutually  exhibited,  it  cements  a  bond  of  the  warmest 
affection.2  "  Faithful  are  the  wounds  of  a  friend."^  Happy  is  that 
church,  which  receives  the  loving  admonitions  of  the  Christian 
pastor  with  humility  and  thankfulness  \^ 


10.  The  fear  of  the  Lord  is  the  beginning  of  wisdom:  and  the  knowhdge  of  the 
holy  is  wider  standing.  11.  For  by  me  thy  days  shall  be  multiplied,  and  the  years 
of  thy  lifd  shall  be  increased. 

The  repetition  of  this  weighty  sentence^  deepens  our  estimate  of 
its  importance.  The  fear  of  the  Lord  was  a  lovely  grace  in  the 
perfect  humanity  of  Jesus.^  Let  it  be  the  test  of  our  "predestina- 
tion to  be  conformed  to  his  image. "^  It  is  the  genuine  spirit  of 
adoption.  The  child  of  God  has  only  one  dread,  to  offend  his 
Father ;  only  one  desire — to  please  and  delight  in  him.  The  fear 
of  God  is  therefore  connected  with  his  love.  '  The  heart  that  is 
touched  with  the  loadstone  of  Divine  love  trembles  still  with  godly 
fear.'^  If  this  temper  is  the  beginning.,  it  is  also  (as  the  word  im- 
ports) the  head — of  wisdom — not  only  its  first  rudiment,  but  its 
matured  exercise.  It  is  obviously  combined  with  the  knowledge 
of  the  Holy  One.^°  For  if  men  did  but  know  his  holiness — "  who 
would  not  fear  thee,  O  Lord?""  Days  multiplied  were  the  Old 
Testament  reward.''^  And  truly  the  value  of  life  is  only  realized 
in  the  knowledge  and  service  of  God.  Inconceivably  joyous  to  us 
is  the  prospect  of  years  of  life  increased  into  a  boundless  eternity 
— infinite  desires,  fully  satisfied  ;  yet  excited  unceasingly  to  more 
full  and  heavenly  enjoyment. 


1  Lev.  xix.  17.  Psalm  cxli.  5.  Comp.  1  Sam.  xxv.  33.  2  Sam.  xii.  7 — 14,  with 
1  Kinas  i.  3J— 34. 

2  Chap.  i.  5.    Comp.  Ex.  xviii.  17—24.    Acts  xviii.  26. 

3  1  Sam.  xxv.  32 — 42.  *  Chap,  xxvii.  6. 

5  2  Cor.  ii.  1—1).  Mr.  Martyn — his  Biographer  observes—'  felt  reproof  to  be  "  a  duty 
of  unlimited  extent  and  almost  insuperable  difficulty."  But,  said  he,  "  the  way  to  know 
when  to  address  men,  and  when  to  abstain,  is  to  love."  And,  as  love  is  most  genuine 
where  the  heart  is  most  abased,  he  resolved  not  to  reprove  others,  when  he  could  con- 
scientiously be  silent,  except  he  experienced  at  the  same  time  a  peculiar  contrition  of 
spirit.' — Life,  chap.  ii. 

6  Chap.  i.  7.     Comp.  Job  xxviii.  28.     Psalm  cxi.  10.  "^  Isa.  xi.  2,  3. 
8  Rom.  viii.  29.                                      "  Leighton  on  1  Peter  ii.  17. 

•"  The  parallelism  with  the  former  clause  seems  to  demand  this  meaning.  The  appli- 
cation of  the  plural  number  to  the  sacred  name  is  elsewhere  used  by  Solomon  (ver.  i. 
1—20.  Ecc.  xii.  1.)  as  well  as  by  others  of  the  inspired  Writers.  Gen.  i.  26.  Job 
XXXV.  10.  Isa.  liv.  5.  Bishoj)  Horsley  remarks — '  God  is  the  only  being,  to  whom  the 
same  name  in  the  singular  and  in  the  plural  may  be  indiscriminately  applied.  And  this 
change  from  the  one  number  to  the  other,  without  any  thing  in  the  principles  of  lan- 
guage to  account  for  it,  is  frequent  in  speaking  of  God  in  the  Hebrew  tongue,  but  un- 
exampled in  the  case  of  any  other  being.'  See  his  ingenious  Sermon  on  the  Watchers. 
The  reason  of  this  peculiar  usage — we  may  add — is  obvious  to  any  one,  who  receives 
with  implicit  and  reverential  faith  the  Scriptural  revelation  of  the  Divine  Essence. 

>»  Rev.  XV.  4.  li  Chap.  iii.  2,  16 ;  iv.  10 ;  x.  27 


78  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

12.  7/"  thou  be  wise,  thou  shall  be  wise  for  thyself:  but  if  thou  scornest,  thou 
alone  shalt  bear  it. 

The  consequences  of  our  conduct — good  or  bad — chiefly  reflect 
on  ourselves.'  God  cannot  be  profited  by  us  j'*  and  he  is  infinitely 
above  our  injury.^  The  wise  man's  light  is  a  blessing  to  the 
church  and  to  the  world. ^  But  he  is  wise  for  himself — for  his 
own  advantage.^  The  scorner  is  a  grief  to  his  minister,  and  a 
stumbling  to  hi-^  church.  But  he  hurts  no  one  so  much  as  himself. 
He  alone  shall  bearit.^  A  surety  indeed  there  is.  But  his  scorn- 
ing- rejects  him.  He  sinks  therefore  into  perdition  under  a  mill- 
stone of  guilt — without  remedy. '^  This  then  is  the  ordinance  of 
God.  "  Every  man  shall  bear  his  own  burden.  Whatsoever  a 
man  soweth,  that  shall  he  also  reap,"  life  or  death — a  double  har- 
vest— for  time  and  for  eternity.^ 

13.  A  foolish  woman  is  clamorous :  she  is  simple  and  knoweih  nothing.  14.  For 
she  sitteth  at  the  door  of  her  house,  on  a  seat  in  the  high  places  of  the  city.  15.  To 
call  passengers  who  go  right  on  their  ways  :  16.  Whoso  is  simple,  let  him  turn  in 
hither :  and  as  for  him  that  loan'elh  understanding,  she  saith  to  him,  17.  Stolen  waters 
are  sweet,  and  bread  eaten  in  secret  (of  secrecies,  Marg.)  is  pleasant.  18.  But  he 
knoweth  not  that  the  dead  are  there ;  and  that  her  guests  are  in  the  depths  of  hell. 

Wisdom's  free  and  gracious  invitation  has  been  before  us.  And 
we  might  almost  ask — who  could  resist  it?  Now  we  have  an 
allurement  from  the  opposite  quarter.  For  sin  is  no  less  earnest 
to  destroy,  than  wisdom  is  to  save.  Fleshly  lusts  are  directly  op- 
posed to  Divine  wisdom.  '  The  delight  of  the  soul  fixed  on  any 
thing  but  God  and  his  grace  is  but  spiritual  adultery.'^  The  loo- 
man  of  foolishness  is  clamorous  ^^°  and,  though  "  subtil  in  heart,'"' 
in  the  devices  of  Satan,  is  simplicity  itself  in  her  utter  ignorance 
of  right.  So  fearfully  do  sensual  pleasures  darken  the  understand- 
ing, that  the  tempter,  from  the  very  habit  of  deceiving,  becomes 
the  victim  of  her  own  delusion  !  '^  With  a  shameless  front  she  dares 
to  present  herself  in  the  high  places  of  the  city,^^  alluring,  not 
only  those  who  are  "going  the  way  to  her  house,""  but  the  inexpe- 
rienced, who  are  going  right  on  their  ways.  Thus  even  the 
high-way  of  God,  though  a  path  of  safety,'^  is  beset  with  tempta- 
tion. Enticement  or  assaults  wait  on  every  step.  Stolen  water s^*^ 
— secret  indulgences^'' — forbidden  pleasures — are  the  bait.  This 
was  the  successful  snare  in  paradise.'^  And  who  has  not  felt,  that 
restraint  provokes  the  dormant  power  of  sin ;  as  children  will  do 
that  which  is  forbidden,  because  it  is  forbidden  ?^^     But  let  the  vic- 

'  Chap.  xvi.  2G. 

2  Job  xxii.  2,  3.     Psalm  xvi.  2.     Luke  xvii.  10.  ^  job  xxxv.  6,  7. 

*  Matt.  V.  14—16.  5  Chap.  iii.  13—18;  xxiv.  3.     Ecc.  viii.  1. 

6  Chap.  viii.  36.     Ezek.  xviii.  20.    Luke  vii.  30. 

7  Chap.  xxix.  1.    Heb.  x.  28,  29.     Comp.  Lev.  xxiv.  15.  «  Gal.  vi.  5,  7,  8. 
9  Diodati.                         >"  Heb.  Chap.  vii.  10.                           "  Ibid.  ver.  11. 

12  Hos.  iv.  11.     2  Tim.  iii.  13. 

13  Chap.  vii.  10—12.     Gen.  xxxviii.  14,  21.     Jer.  iii.  2,  3.     Ezek.  xvi.  24,  25,  31. 

»<  Chap.  vii.  8.  is  Chap.  x.  9.  »«  chap.  v.  15—17.    2  Sam.  xi.  2. 

>7  Chap.  XX.  17.     2  Sam.  xii.  12.     Comp.  Job  xx.  12.  '^  Qen.  iii.  1—6. 

W  Rom.  vii.  8.     1  Cor.  xv.  56.     See  Augustine's  description  of  his  robbing  the  pear- 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  79 

tim — ere  it  be  too  late — contemplate  the  fearful  close  in  eternity. 
It  is  as  if  we  might  almost  see  that  the  dead  are  there ;  and  that 
her  guests — the  wilful  despisers  of  wisdom— are  in  the  very 
depths  of  hell. '  Ah  !  if  the  blinded  fool  know  not  this,  what  but 
wilful  inconsideration  can  have  closed  his  eyes?'^ 

Reader — the  wisdom  of  God,  and  the  great  deceiver  of  man — 
stand  before  you.  Both  are  wooing  thine  heart — ^the  one  for  life 
—the  other  for  death.  Both  are  intensely  anxious  for  success. 
Wisdom  crieth.  The  foolish  woman  is  clamorous.^  Both  take 
their  station  in  the  high  places  of  the  city.^  Both  spread  out  this 
fesisi  for  the  simple  and  ignorant.*  But  how  opposite  the  purpose 
of  each  !  The  one  ready  to  make  the  simple  wise  unto  eternal 
life.  The  other  bearing  away  her  willing  captive  into  unutterable 
misery.  Which  is  the  voice  that  arrests  thine  ear — allures  thine 
heart?  Which  is  the  feast,  that  excites  thine  appetite?  Whose 
guest  art  thou? — Oh!  remember  that  listening  to  the  enticement 
cheats  thee  of  thy  present — no  less  than  of  thine  eternal — happi- 
ness, and  will  banish  thee  forever  from  the  paradise  re-opened  as 
thy  home.  The  Lord  preserve  thee  from  the  tempter's  snares,  by 
keeping  thee  closely  walking  with  himself! 


CHAPTER   X. 


1.  The  proverbs  of  Solomon.  A  wise  son  maketh  a  glad  father :  but  a  foolish 
son  is  the  heaviness  of  his  mother. 

The  former  chapters  have  beautifully  set  forth  in  continuous 
discourse,  the  nature  and  value  of  heavenly  wisdom,  contrasted 
with  the  fascinations  of  sinful  folly.  We  now  come  to  what  are 
more  properly  (not  of  course  excluding  the  foregoing)^  the  Pro- 
verbs of  Solomon.  They  are  for  the  most  part  imconnected  sen- 
tences, remarkable  for  profound  thought,  and  acute  observation,  ex 

tree — not  for  the  gain  of  the  fruit  (the  greater  part  of  which  he  threw  away)  but  for  the 
mere  pleasure  of  sin  as  sin — as  breaking  God's  law.  Truly  affecting  also  is  it  to  see  him, 
like  the  Psalmist  (Psalm  ii.  5.),  tracing  the  sin  to  its  root — '  Behold  my  heart,  O  Lord, 
behold  my  heart,  which  thou  hadst  pity  upon  in  the  very  bottom  of  the  bottomless  pit.' 
Confess,  iii.  4,  6.  How  striking  also  is  the  confession  of  this  rebellious  propensity  from 
the  voice  of  a  heathen  conscience  ! 

Quod  licet,  ingratum  est ;  quod  non  licet,  acrius  urit : 
Ferreus  est,  si  quis,  quod  sinit  alter,  amat. 

Ovid.  Lib.  ii.  Amor.  Eleg.  19.  v.  3. 
Nitimur  in  vetitum  semper,  cupimusque  negata : 

Sic  interdictis  imminet  aeger  aquis. 
Quidquid  servatur,  cupimus  magis,  ipsaque  furem 
Cura  vocat,  pauci,  quid  sinet  alter,  amant. 

Ibid.  iii.  Eleg.  4.  v.  17. 
1  Chap.  ii.  18 ;  vii.  27.  2  chap.  vii.  22.     Isa.  i.  3.    2  Pet.  iii.  5. 

3  Verse  3  with  13.  ♦  Verse  3  with  14.  s  Verse  4  with  16. 

•  Chap.  i.  1. 


80  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

pressed  in  an  antithetical  or  illustrative  form  ;  the  w^hole  compris- 
ing a  Divine  system  of  morals  of  universal  application.  The  pre- 
vious chapters  form  a  striking  introduction  to  the  book.  The  glo- 
rious description  of  the  Great  Counsellor'  commends  to  us  his  gra- 
cious instruction,  as  the  principle  of  true  happiness  and  practical 
godhness. 

Perhaps  this  first  sentence  may  have  been  placed  in  the  front,  to 
point  to  the  value  of  a  godly  education  in  its  personal,  social,  na- 
tional influence,  connected  both  with  time  and  eternity.  Do  not 
we  naturally  look  for  rest  in  our  children,  as  the  choicest  gift  of 
God. 2  Faith  indeed  may  be  tried — perhaps  severely  tried. ^  But 
the  child,  watched,  prayed  over,  instructed,  and  disciplined,  shall 
in  the  Lord's  best  time,  choose  wisdom^s  paths,<  and  be  tJie  glad- 
ness of  his  father'' s  heart.* 

Many  a  mother^  alas  !  is  chastened  with  the  heaviness  of  a  fool- 
ish son.^  In  such  cases — has  not  indulgence,  instead  of  whole- 
some restraint — pleasure,  instead  of  godliness— the  world,  instead 
of  the  Bible — educated  the  child?  Want  of  eaily  discipline  ;  pass- 
ing over  trifles  ;  yielding  when  we  ought  to  command — how  little 
do  we  think  to  what  this  may  grow  V  God  has  laid  down  plain 
rules,  plain  duties,  and  plain  consequences  flowing  from  their  ob- 
servances  or  neglect.^  To  forget  a  daily  reference  to  them  ;  to 
choose  our  own  wisdom  before  God's  ;'" — can  we  wonder  that  the 
result  should  be  heaviness  7^^ 

2.  Treasures  of  wickedness  profit  nothing :  but  righteousness  delivereth  from 
death. 

The  most  substantial  earthly  treasures  prof  t  nothing.^^  Much 
more  do  treasures  of  wickedness. ^^  What  was  the  proft  of  Na- 
both's  vineyard  to  Ahab,  when  in  his  "  ivory  palace"  he  was  wither- 
ing under  the  curse  of  God  V^  What  was  the  proft  of  the  thirty 
pieces  of  silver  to  Judas  ?  Instead  of  delivering  from  death, 
their  intolerable  sting  plunged  him  into  death  eternal. '^  What 
else  will  be  the  fruit  of  covetousness,  but  shame, '^  disappointa)ent'^ 
— ruin  ?"^     '•  Thou,  O  man  of  God,  flee  these  things,  and  follow  af- 

'  Chap.  i.  viii.  2  Gen.  v.  28,  29 ;  xxxiii.  5.     Psalm  cxxvii.  3. 

3  Ecc.  xi.  1.  4  Chap.  xxii.  6. 

5  Chap.  XV.  20;  xxiii.  15,  16,  24,  25:    xxvii.  11;   xxix.  3.     Comp.  Gen.  xlv.  28;  J 
xlvi.  30.                                                                                                         ^                       '                  -^ 

6  Gen.  xxvi.  34.  35 ;  xxvii.  46.  7  1  Sam.  ii.  24 ;  iii.  13.     1  Kings  i.  5,  6 ;  ii.  25 
8  Chap.  xxii.  G;  xxiif.  13,  14;  xxix.  s  Chap.  xxix.  15.  i"  1  Sam.  ii.  29. 

11  Bishop  Lowth  supposes  an  antithesis  between  the  relative  terms,  (Prelim.  Dissert, 
to  Isaiah,)  which  Bishop  Jebb  illustrates  by  the  distinctive  character  of  the  father  s  glad- 
ness, whose  affections  are  more  disciplined," and  the  mulher's grief,  whose  tenderness  might 
blind  her  to  the  faults  of  her  childr<-n,  or  lead  her  weakly  to  excuse  them.  Sacred  Lit- 
erature, Sect.  ii.  It  may  be  doubted  however  whether  this  refinement  of  criticism  is  not 
beside  the  meaning  of  the  inspired  writer,  who  interchangeably  ascribes  these  exercises 
of  feeling  to  both  parents.  Chap.  xvii.  24,  25;  xix.  13;  xxiii.  24,  25.  Comp.  Gen. 
xxvi.  35.  2  Sam.  xiii.  37—39.  Comp.  Glass.  Phil.  Sacr.  Lib.  iv.  Tract,  ii.  Obs.  13 
Schultens  in  loco. 

12  Chap,  xxiii.  5.     Matt.  vi.  19.         i3  Jer.  xxii.  13.     Amos  iii.  10,  11.     Hab.  ii.  &— 9 
14  1  Kings  xxi.  4—24,  with  xxii.  39.  i5  Matt,  xxvii.  3—5. 
16  2  Kings  V.  23—27.     Rom.  vi.  21.  n  Jer.  xvii.  11.     Comp.  Wis.  v.  8, 
18  Chap.  xxi.  6,  7.    Jos.  vii.  20—26.     Dan.  v.  1—6 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  81 

ter  righteousness.''^^  Tliis  is  "  the  bieastplate,"^  that  covers  the 
vitals  in  the  fearful  conflict.  This  is  the  pathway  to  eternal  life.^ 
Tliis  is  the  deliverance  from  the  stitig,  the  terror,  the  taste  of 
death.'  We  must  not  flinch  from  this  scriptural  statement  from 
fear  of  legality.  Lay  the  foundation  of  acceptance  deep  and  cleai 
upon  the  righteousness  of  Christ.  But  upon  this  foundation,  fear 
not  to  raise  the  superstructure  of  inherent  righteousness.  Take  up 
the  prayer  and  confidence  of  the  man  of  God — "  Let  integrity  and 
uprightness  preserve  me  ;  for  I  trust  on  thee."5 

3.  The  Lord  icill  not  suffer  the  soul  of  the  righteous  to  famish;  but  he  casieth 
away  the  substance  of  the  wicked. 

To  spiritualize  the  temporal  promises  would  be  to  lose  great  en- 
largement of  faith.  They  are  not  restricted  to  the  Old  Dispensa- 
tion. If  David  was  preserved  irom  famishing;  and  that  too  by  those 
most  unlikely  to  help  him,*  Paul  could  also  in  similar  trial  "  set  to 
his  seal" — "  I  have  all,  and  abound  ;  I  am  full.'"'  How  does  our 
gracious  God  double  and  redouble  his  engagements  '.^  He  sends  us 
to  the  fowls  of  the  air  for  the  confirmation  of  our  "  little  faith." — - 
"  Are  not  ye  much  better  than  they  ?"^  Yet  '  the  promises  require 
faith,  whereby  we  believe  that  God  helpeth  us.""  He  may  for  the 
exercise  of  faith  suffer  us  to  hunger^' — yet  not  to  faniish.^^  And 
does  not  his  unfaihng  care  for  temporal  provision  convey  the  as- 
surance, that  he  will  not  siffer  the  soul  io famish.  "The  Good 
Shepherd  knows  his  sheep."  He  "  seeks  them  out  in  the  cloudy 
and  dark  day,"  and  brings  them  into  his  fold,  where  "  they  go  in 
and  out,  and  find  pasture. "'^  Awful  indeed  is  the  contrast  of 
the  wicked — their  substance  cast  out^^ — themselves  buried  in  the 
ruins  of  their  own  folly  !'^ 

4.  He  becomeih  poor  that  dealsih  with  a  slack  (deceitful,  Marg.)  hand :  but  the 
hand  of  the  diligent  maketh  rich. 

Every  day's  observation  confirms  the  fact,  that  a  slack  hand  im- 
poverishes,'^ and  the  hand  of  the  diligent  enrichcs,^^  the  harvest. 
Justly  is  the  slothful  condemned  as  deceitful,  because  he  pretends 
to  serve  his  Master,  when  in  trutli  he  has  been  doing  nothing.'*' 
He  hecameth  poor  by  wasting  away  his  trust. '^     His  life,  which 

1  1  Tim.  vi.  11.  2  Eph.  vi.  14.     1  Thess.  v.  8. 

3  Chap.  xii.  28.     Psalm  xv ;  xxiv.  3 — 5.     Isa.  xxxv.  8.     Matt.  v.  8. 

*  Chap.  xi.  4.     John  viii.  53.  5  Psalm  xxv.  21. 

6  By  ."Shobi  the  brotlier  of  his  bitter  enemy.  2  Sam.  xvii.  27.  with  x.  4.  Machir 
also  of  the  house  of  Saul.     Ibid.  Comp.  Psal.u  xxxvii.  25. 

">  Phil.  iv.  18.  8  Hei).  xiii.  5;  five  negatives  in  the  original. 

9  Matt.  vi.  25,  26.     Comp.  Psalm  xxxiv,  13.  '"  Cope  in  loco. 

"  1  Cor.  iv.  n.    2  Cov.  xi.  27,  with  Deut.  viii.  3.     Matt.  iv.  2—4. 
'2  Psalm  xxxvii.  3.     Isa.  xxxiii.  16.     Matt.  vi.  32. 
13  John  X.  9,  14,  with  Ez.  xxxiv.  12.  i^  Job  xx.  15. 

15  Psalai  xlix.  6,  &c.     Luke  xii.  19,  20;  xvi.  23. 

16  Chap.  xix.  15;  xx.  4;  xxiii.  21 ;  xxiv.  3J — 34.     Ecc.  x.  18. 

17  Chap.  xii.  4;  xxi.  5. 

13  Matt.  xxv.  26.     Comp.  xii.  21.  Mar?.     Jer.  xlviii.  10.  Marg. 
19  Chap.  xvii.  9.     Comp.  Matt.  xxv.  28,  29. 


82  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

might  have  been  a  continual  feast,  is  a  continual  vexation.  In- 
dustry was  the  law  of  Paradise :'  and  though  now  it  bears  the 
stamp  of  the  fall,*  it  is  overruled  as  a  present  blessing ;  and  in  the 
ordinary  course  of  Providence  the  hand  of  the  diligent  maketh 
rich?  The  Lord's  visits  of  favor  were  never  given  to  loiterers. 
Moses  and  the  Shepherds  of  Bethlehem  were  keeping  their  flocks.^ 
Gideon  was  at  the  threshing-floor.*  '  Our  idle  days' — as  Bishop 
Hall  observes,  '  are  Satan's  busy  days.'  Active  employment  gives 
us  a  ready  answer  to  his  present  temptation — "  I  am  doing  a  great 
work,  and  I  cannot  come  down."^ 

Is  then  the  man  of  God  waxing  low  in  his  store?  Has  there 
not  been  a  slack  hand  in  drawing  upon  the  sacred  treasury?  Has 
not  he  gazed  upon  the  heavenly  treasure,  with  "  his  hand  in  his 
bosom  ?"^  Has  he  not  become  poor  by  slighting  his  rich  consola- 
tions ?  The  Lord  gives  His  blessing,  as  he  gives  the  fruits  of  the 
earth — not  to  those  that  wish,^  but  to  those  that  "  labor,"^ — not  to 
sentimental  indolence,  but  to  Christian  energy  and  perseverance. 
And  how  enriching  is  this  habit  in  the  increase  of  our  grace,  and 
the  enlargement  of  our  confidence  !'" 

5.  He  that  gathsrsili  in  summer  is  a  ivise  son :  but  he  that  sleepeth  in  harvest  is 
a  son  that  causeth  shame. 

Indolence  has  just  been  contrasted  with  diligence.  Forethought 
is  here  opposed  to  improvidence."  The  importance  of  opportu- 
nity is  practically  admitted  in  temporal  matters.^^  Joseph  wisely 
gathered  in  summer  and  harvest  for  the  coming  need.'^  The  wo- 
man of  Canaan'^ — the  blind  men'^ — improved  their  present  oppor- 
tunities for  their  urgent  need.  And  have  not  we  our  special  sea- 
son for  attaining  permanent  good  ?  Sjich  a  season  is  youth, 
when  life  is  fresh — the  time  for  discipline — storing  the  mind — 
stinndating  the  energies.  How  will  the  icise  gathering  in  this 
Slimmer  give  substance,  vigor,  high  tone  and  power  of  usefulness 
in  after-life  !  How  often  may  Ave  trace  poverty  of  mind,  enerva- 
tion of  character,  unprofitable  habits,  to  sleeping  in  this  fruitful 
harvest  .''*  '  He,  who  idles  away  the  time  of  his  youth,  will  hear 
the  shame  of  it  when  he  is  old.'  And  specially  when  we  look  at 
this  season,  as  the  lime  of  Christian  instruction,  and  anxious  pro- 
mise ;  our  Father's  pleading  time  with  the  wayward  heart,''^  ere 
yet  it  be  hardened  in  habits  of  sin — is  not  the  sleeper  in  such  an 
harvest  a  son  that  causeth  shame?^^  Look,  again,  at  the  large 
harvest  of  opportunity  in  laboring  for  God  ;  (he  nuiltitude  of  re- 
ligious Societies;  the  great  and  diversified  machinery  of  the  work 
of  God — all  needing  counsel  and  active  devotedness  ;  the  mass  of 

»  Gen.  ii.  15.  2  jhiJ.  iij.  19. 

3  Chap.  xii.  24,  27;  xxii.  29.  <  E.f.  iii.  1,  2.     Luke  ii.  8,  9.           s  jud.  vi.  11. 

6  Neh.  vi.  3.  '?  Chap.  xix.  24.                         ^  Chap.  xiii.  4;  xx.  4. 

9  Ver.  3  with  4.  John  vi.  27.                          i"  Matt.  xxv.  29.     2  Pet.  i.  5—11. 

»  Chap.  vi.  6— 8.  »^  Eccl.  iii.  1 ;  viii.  5.        »3  Qen.  xU.  4G— 50.     Matt.  xv.  22--30. 

'*  Ibid.  XX.  30.  '3  Henry  in  loco.                            '^  Jer.  iii.  4. 

"  Gui.  vi.  10.  18  Malt.  xii.  30. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  83 

fellow-sinners  around  us — all  needing  our  sympathy  and  helpful- 
ness— '  Wliile  we  have  time,  let  us  do  good.'  How  high  is  the 
privilege  oi  i^  cither  lug  with  Christ  in  such  a  harvest!^  How 
great  the  shame  of  doing  nothing,  where  there  was  so  much  to  be 
done  !  Once  more,  was  ever  an  "  accepted  time"  so  encouraging  ? 
Mark  the  abundance  of  the  means  of  grace — the  living  verdure  of 
the  gospel.  The  Bible  opens  the  way.  The  Saviour  invites.  The 
Holy  Spirit  strives  with  the  conscience.  The  Sabbath  draws  us 
aside  from  the  world,  and  beams  with  the  peace,  joy  and  hope  of 
heaven.  What  everlasting  shame  will  cover  the  sleeper  in  this 
golden  harvest  !~ 

But  am  I  the  ipise  so7i  gathering  for  my  store?  Or  am  I  bring- 
ing shame  to  myself,  by  sleeping  away  the  invaluable  hours  of 
"■  the  day  of  salvation  ?"  Can  I  bear  the  thought  of  that  despond- 
ing cry  of  eternal  remorse^"  The  harvest  is  passed  ;  the  summer 
is  ended — and  1  am  not  saved  ?"^ 

6.  Blessings  are  upon  the  head  of  the  just :  but  violence  covereth  the  mouth  of  the 
wicked.     7.   T.ie  memory  of  the  just  is  blessed:^  but  the  nam;,  cf  the  wicked  shall  rot. 

Is  not  affliction  the  lot  of  the  just  7^  Yet  how  abundantly  is  it 
compensated  by  the  blessings  that  are  tipon  his  head' — -blessings 
temporal'' and  spiritual^ — from  man,^  and  from  God!^  His  very 
memory  is  a  blessing  to  his  family,  and  to  the  church.^"  Fra- 
grant is  the  "good  report  of  the  elders"  immortalized  in  the  Apos- 
tolic Book  of  Martyrs.'^  Truly  blessed  is  the  memory  of  a  godly 
parent''^ — -of  a  faithful  minister^^ — of  a  righteous  king'^— of  a  pub- 
lic benefactor's — of  a  self-denying  Christian.'*  No  such  honor  be- 
longs to  the  nicked.  Often  some  outward  stroke  of  violence  covers 
their  mouth,^^  and  marks  them  for  condemnation, '^  as  they  will  all 
be  so  marked  at  the  day  of  retribution. '^  And  even  now  their 
m,emory  rots  in  corruption.^"  Contrast  the  memory  of  the  "man 
after  God's  heart,"  with  that  of  "Jeroboam  the  son  of  Nebat  ;"'^i 
or,  in  later  times,  Ridley  and  Latimer  with  the  name  of  their 
wicked  persecutors.  Such  is  the  blessing  and  curse  of  God,  long 
after  the  men  had  passed  into  eternity  !  'Thou  mayest  choose'— 
said  godly  Bishop  Pilkington — '  whether  thou  wilt  be  remembered 
to  thy  praise  or  to  thy  shame. '^^ 

1  2  Cor.  vi.  2. 

2  Matt.  XXV.  8—10.     Comp.  Isa.  Iv.  G.     Luke  xiii.  28,  29.     Chap.  i.  24—23. 

3  Jer.  viii.  20.     Comp.  chap.  v.  11 — 13. 

i  John  xvi.  33.     Acts  xiv.  22.     2  Tim.  iii.  12. 

5  Chap,  xxviii.  22.     Comp.  Gen.  xlix.  2(3. 

fi  Deut.  xxviii.  1 — fi.     1  'I'iin.  iv.  8.  ^  Isa.  xxxii.  17. 

^  Chap.  xvi.  7.     Job  xxix.  11 — 13. 

9  Psahn  iii.  8;  v.  12.     Isa.  Ixiv.  4,  5.     Matt.  v.  3—12. 

10  Psalm  cxii.  C.  n  Heb.  xi.  2.  U  Ibij.  xiii.  7.  "  chap.  xxxi.  28. 

1'  2  Chron.  xxxv.  24,  25.     Zech.  xii.  11.  'j  2  Chron.  xxiv.  (i. 

18  Mark  xiv.  9.  17  Psahn  cvii.  42.  's  Esth.  vii.  8.  is  Rom.  iii.  19. 

2"  Job  xviii.  17.  Psalm  xlix.  11,  12;  cix.  13.  Ecc.  viii.  10.  Isa.  ixv.  IG.  Jer.  xxii. 
18,  19  ;  xxix.  22.  23. 

21  I  Kings  xi.  2G ;  xiv.  14— IG,  with  xv.  3,  11,     2  Kings  xiv.  3. 

22  Works,  p.  liGG. 


84  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

8.  The  whe  in  heart  icill  receive  commandments  ;  hut  a  prating  fool  will  fall, 
(be  beaten,  Marg.) 

The  heart  is  the  seat  of  true  wisdom,  and  a  teachable  spirit  is 
the  best  proof  of  its  influence.  For  who  that  knows  himself  would 
not  be  thankful  for  further  light?  No  sooner  therefore,  do  the 
comnmndments  come  down  from  heaven,  than  the  well-instructed 
Christian  receives  them,  like  his  father  Abraham,'  with  undisputed 
simplicity  welcomes  the  voice  of  his  heavenly  teacher;-  and  wiien*"' 
he  knows  that  "it  is  the  l>ord,  girds  himself"  with  all  the  ardor 
of  the  disciple  to  be  found  at  his  feet.^ 

But  look  at  the  professor  of  religion  destitute  of  this  heart-seated 
wisdom.  We  find  hiin  a  man  of  creeds  and  doctrines,  not  of 
prayer;  asking  curious  questions,  rather  than  listening  to  plain 
truths;^  waiting  to  know  events  rather  than  duties;  occupied  with 
other  men's  business  to  the  neglect  of  his  own.^  In  this  vagrant 
spirit,  with  all  his  thoughts  outward-bound,  he  wanders  from 
churclk  to  church,  and  from  house  to  house,  a  prating  fool  upon 
religion  ;  bold  in  his  own  conceit,^  while  his  life  and  temper  fear- 
fully contradict  his  fluent  tongue.  Too  bhnd  to  respect  himself,^ 
too  proud  to  listen  to  counsel,^  he  will  surely  fall  into  disgrace, 
beaten  with  the  rod  of  his  own  foolishness.®  Let  me  look  at  this 
picture  as  a  beacon  against  tlie  folly  of  my  own  heart.  Young 
Christian  !  Beware  of  a  specious  religion — without  humility,  con- 
sistency, love ;   because  separated  from  close  walking  with  God. 

9.  He  that  walketh  uprightly  walketh  surely;  hut  he  that  perverteth  his  ways  shall 
be  known. 

An  upright  walk  is  Christian — not  sinless — perfection  ;'"  "walk- 
ing before  God,"  not  before  men."  Impurity  indeed  defiles  the 
holiest  exercise.  But  if  the  will  be  right  bent,  the  integrity  will  be 
maintained.  'Shew  mean  easier  path' — is  nature's  cry.  'Shew 
me' — cries  the  child  of  God — '  a  sure  path.'  Such  is  the  upright 
walk,  under  the  shield  of  the  Lord's  protection'-  and  Providence;'^ 
under  the  shadow  of  his  promises;'^  in  the  assurance  of  his  present 
favor, '^  and  in  its  peaceful  end.'"  There  will  be  difficulties.  But  a 
deliverance  will  be  wrouglit  through  them;  as  the  Babylonish 
captives  were  delivered  through  the  fire  from  the  infinitely  greater 
danger  of  apostacy."' 

From  the  want  of  this  uprightness  of  walk,  Peter  denied  the 
foundation  of  the  Gospel.'*  Learn  then  the  value  of  this  principle 
for  an  enlightened  and  full  reception  of  the  truth ;  that  we  may 

1  Hcb.  xi.  8.     Gen.  xxii.  1— 3. 

2  1   Sam.  iii.  10.     Acts  x.  33.     Comp.  Psalm  xxvii.  8;  Ixxxvi.  11 ;  cxliii.  S— 10. 

3  Sec  John  xxi.  7.  ^  ll.id.  verses  21,  22. 

5  Luke  xiii.  23,  24.     Comp.  1  Tim.  v.  13.  6  3  John  10.  ">  Chap,  xviii.  2. 

8  Ver.  17,  XV.  32.  s  Chap.  X'iii.  G,  7.     Eccles.  x.  12.    2  Kings  xiv.  8—14. 

10  Joh  i.  8.  "  Gph.  xvii.  1.  1^  Chap.  ii.  7.     Ps.  Ixxxiv.  11. 

13  Chap.  i.  33.     Fxcl.  viii.  5.     Isa.  xxxiii.  15,  16.  '*  Ps.  xxiv.  3—6. 

'5  John  iii.  18—22.  '«  Ps.  xxxvii.  37.     Isa.  Ivii.  1,  2.  '^  Dan.  iii.  21  -29. 

18  GA.  ii.  14. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  85 

welcome  "a  Prince  as  well  as  a  Saviour  ;"'  combine  his  sceptre  with 
his  sacrifice,  his  holy  precepts  with  his  precious  promises :  and 
mark  the  intluoace  of  a  vital  faith  in  godly  practice.  We  shall 
thus  carry  out  the  rule  of  the  Gospel  iiito  every  thing,  making  God 
the  master  of  every  thought,  word,  temper,  motive,  not  less  in  our 
secular  calling,  than  in  our  spiritual  devotedness.^  Such  an  up- 
right ivalk  will  bring  a  happy  confidence.  But  to  bend  our  rule 
to  our  own  humor  ;  to  jyervert  our  ivays  to  escape  trouble,  or  for 
some  interested  end,  will  shake  our  confidence  far  more  than  the 
heaviest  cross.  The  eye  of  God  kiwws  the  deviation  already,^  and 
will  bring  it  to  shame.''  Thus  was  Jacob  chastened  to  the  end  of 
his  days.^  Peter  was  openly  rebuked^ — Judas''  and  Ananias^  are 
known  in  the  records  of  the  church  as  a  beacon  to  the  end  of  time. 
"  Let  my  heart  be  sound  it  thy  statutes,  that  I  may  not  be  ashamed. 
I  will  walk  in  my  integrity  ;  redeem  me,  and  be  merciful  unto  me.'" 

10.  He  that  ivinkeih  with  his  eye  causcth  sorroic ;  hut  a  prating  fool  shall  fall. 

The  contrast  here  intended  seems  to  be  between  the  man,  who 
brings  trouble  on  his  fellow-creatures,  and  one  who  brings  it  upon 
himself"  Miscbievous  sport  to  cause  sorroiv  for  selfish  gratifica- 
tion !'^  to  make  the  eye  an  instrument  of  wanton  sin  !'^  Scarcely 
less  affecting  is  it  to  see  the  tongue  a  world  oi  foolishness.  But 
not  a  trace  is  visible  of  the  likeness,  in  which  man  was  first 
created.  Every  member  is  perverted  from  its  proper  use  and  glo- 
rious end.  Man  is  a  plague  to  his  neighbor,  because  he  is  an 
enemy  to  his  God.  And  because  "^/ie  /oo^,  despises  wisdom,"^^ 
he  falls  the  victim  of  his  own  folly. 

11.  The  mouth  of  a  righteous  man  is  a  icell  of  life:  hut  violence  covereth  the 
mouth  of  the  wicked. 

The  Indwelling  Spirit — '•  a  well  of  living  water" — is  the  glori- 
ous privilege  of  ihc  righteous.^*  Hence  his  moutJc.,  replenished 
from  the  heavenly  source,  is  a  well  of  life,  sending  forth  refreshing 
waters.'^  The  precious  talent  of  speech  is  thus  consecrated  to  His 
service,  "  who  made  man's  mouth."  "  Grace  is  in  its  measure 
poured  upon  our  lips;"'"  and  our  '' tongues"  become  "our  glory.'"'' 
Wit,  originality,  imagination,  may  furnish  '  the  feast  of  reason,  and 
the  flow  of  soul.'  But  how  impoverishing  is  this  pleasure  com- 
pared with  the  godly  instruction — perhaps  with  little  intellectual 
attraction — that  pours  forth  from  a  well  of  life  !  Servant  of  God  ! 
honor  your  high  privilege  of  thus  ministering  a  blessing  to  the 
Church."  Enlarge  its  exercise  by  increasing  your  spiritual  store, 
and  walking  in  closer  fellowship  with  your  God.     What  owe  you 

1  Acts  V.  31.  2  1  Cor.  x.  31.     Col.  iii.  17.         3  John  vi.  70,  71. 

4  Luke  xii.  1,2.     1  Tim.  v.  24.  s  Gen.  xxvii.  with  xlii.  36—38. 

6  Gal.  ii.  11—14.  i  Matt,  xxvii.  3—5.  »  Acts  v.  1—10. 

9  Ps.  cxix.  80;  xxvi.  1—11.  'o  See  Bishop  Hall.  »  Ver.  23;  xxvi.  18,  19. 

>2  Chap.  vi.  13.     Ps.  xxxv.  19.     Comp.  Ecclus.  x.xvii.  23.  13  chap.  i.  7. 

"  John  iv.  14;  vii.  38.  15  chap.  xvi.  23.  '«  Ps.  xlv.  2. 

"  Psalm  Ivii.  8 ;  cviu.  1.  's  Ver.  31 ;  xv.  7.     Eph.  iv.  29. 


86  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

to  His  grace,  who  hath  made  your  mouth  a  well  of  life,  while  the 
violence  of  the  wicked  falls  back  upon  themselves,  and  covers  their 
mouth  with  confusion  ! 

12.  Hatred  slirrelh  up  strifes:  but  love  covereih  all  sins. 

A  simple  but  forcible  contrast?  Hatred,  however  varnished  by 
smooth  pretence,  is  the  selfish  principle  of  man.'  Like  a  subter- 
raneous fire,  it  continually  stirs  up  mischief,  creates  or  keeps  alive 
rankhng  enmity,  disgusts,  dislikes,  "  envyings  and  evil  surmisings  ;" 
carps  at  the  infirmities  of  others ;  aggravates  the  least  slip  ;"^  or 
resents  the  most  trifling,  or  even  imaginary,  provocations.  These 
strifes  are  kindled^  to  the  great  dishonor  of  God,  and  the  marring 
of  the  beauty  and  consistency  of  the  gospel.  Is  not  here  abun- 
dant matter  for  prayer,  watchfulness,  and  resistance?  Let  us 
study  1  Cor.  xiii.  in  all  its  detail.  Let  it  be  the  looking-glass  for 
our  hearts,  and  the  standard  of  our  profession.  Love  covers,  over- 
looks, speedily  forgives,  and  forgets.^  Full  of  candor  and  inven- 
tiveness, it  puts  the  best  construction  on  doubtful  matters,  searches 
out  any  palliation  ;  does  not  rigidly  eye,  or  wantonly  expose^  a 
brother's  faults ;  nor  will  it  uncover  them  at  all,  except  so  far  as 
may  be  needful  for  his  ultimate  good.  To  refrain  from  gross  slan- 
der, while  abundant  scope  is  left  for  needless  and  unkind  detraction, 
is  not  covering  sin.  Nor  is  the  "  seven-times  forgiveness"  the  true 
standard  of  love,^  which,  like  its  Divine  Author,  covers  all  sijis.'' 
And  who  does  not  need  the  full  extent  of  this  covering  1  What 
is  our  brother's  all  against  us,  compared  with  our  all  against  God  ? 
And  how  can  we  hesitate  to  blot  out  a  few  pence,  who  look  for 
the  covering  of  the  debt  of  ten  thousand  talents  ?*  Oh  !  let  us 
"put  on  the  Lord  Jesus"  in  his  spirit  of  forbearing,  disinterested, 
sacrificing  love — "  Even  as  Christ  forgave  you,  so  also  do  ye."^ 

13.  In  the  lips  of  him  that  hath  understanding  icisclom  is  found;  but  a  rod  is  for 
the  back  of  him  that  is  void  of  understanding. 

Solomon  and  his  son  admirably  illustrate  this  contrast.  Such 
wisdom  iviis  found  in  his  lips — the  fruit  of  an  under st and ing'^° 
heart — that  "all  the  world  came  to  hear  of  it.""  And  '■  happy  were 
they"  justly  pronounced,  which  stood  continually  before  him,  and 
"heard  his  wisdom.'^^'^     Rehoboam  was  as  void,  as  his  father  was 

1  Tit.  iii.  3.         «  Isa.  xxix.  21.         3  chap.  xv.  18;  xvi.  27,  28;  xxviii.  25;  xxix.  22. 

4  Gen.  xlv.  5,  8.  5  ibid.  ix.  23. 

6  Matt,  xviii.  21.  7  Psalm  Ixxxv.  2.  »  Matt,  xviii.  22—35. 

9  Col.  iii.  13.  Comp.  1  Pet.  iv.  8.  The  first  clause  of  the  verse,  compared  with  the 
Apostle's  application  of  the  second,  clearly  proves,  that  the  subject  is  the  corering  of  our 
brother's  sin  before  men.  Este — one  of  the  most  evangelical  of  the  Romish  interpre- 
ters— thus  limits  the  application.  No  gloss  therefore  of  man's  covering  sins  before  God 
is  utterly  groundless.  Comp.  Chap.  xvii.  9.  Calvin  and  Geier  conceive  James  v.  20. 
to  be  only  an  allusion  to  the  Proverb.  The  latter  adds — '  It  is  one  thing  to  cover  sin 
before  men,  anotlier  thing  to  cover  it  before  God.  The  first  is  the  act  of  love,  (1  Cor. 
xiii.  4.  Gal.  vi.  2.)  The  last  requires  an  infinite  price,  equal  to  the  turning  away  of 
the  eternal  wrath  of  God.'     Rom.  iii.  25.     1  John  i.  7.     Ps.  xxxii.  1,  &c. 

10  1  Kings  iii.  12.  11  Ibid.  iv.  29—34:  x.  1.  '2  ibid.  x.  8. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  87 

full,  oi  under  standing.  His  folly  prepared  b.  rod  for  his  hack.^ 
Learn  then  to  seek  for  laisdoni  at  the  lips  of  the  wise.^  The  want 
of  this  wisdom — or  rather  the  want  of  a  heart  to  seek  it — will 
surely  bring  us  under  the  rod.  In  many  a  chastisement  we  shall 
feel  its  smart — ^in  the  loose  education  of  our  children;^  in  the 
neglect  of  family  discipline  ;*  in  carnal  indulgence.^  And  how 
different  is  this  rod  from  our  Father's  loving  chastisement !  That 
— the  seal  of  our  adoption^ — This,  the  mark  of  disgrace'' — Will 
not  the  child  of  God  cry — "  Turn  away  the  reproach  that  I  fear, 
for  thy  judgments  are  good?"^ 

14.  Wise  men  lay  up  knowledge:  but  the  mouth  of  the  foolish  is  near  destruction. 

Solomon  well  proved  his  title  as  a  wise  man  by  his  diligence  in 
laying  up  knowledge  !^  No  wonder  that  wisdom  is  found  in 
the  lips  ;  when  "  out  of  the  abundance  of  the  good  treasure  of  the 
heart  the  mouth  speaketh.'""  It  is  "  the  householder"  storing  his 
mind  not  for  selfish  gratification,  but  for  liberal  and  useful  distribu- 
tion." If  the  hoarding  wisdom  be  cultivated  in  youth,*-  what  a 
store  of  valuable  treasure  would  be  laid  up  ;  yet  all  little  enough 
to  meet  the  coming  trial !  Let  every  day  add  something  to  the 
stock.  So  inexhaustible  is  the  treasure,  that  no  doubt,  difficulty, 
temptation,  or  duty,  will  be  found  unprovided  for. 

Wise  men  lay  up  knowledge,  for  their  own  use — Fools  lay  it 
out.  For  want  of  sound  wisdom,  they  only  open  their  mouths  for 
their  own  mischief — ^in  profane  rebellion  ;'^  grovelling  selfishness  ;'* 
ungodly  w^orldliness  ;*^  or  hateful  pride'^ — tiear  to  destruction,^^ — 
how  near — who  can  say '? — Cut  if  they  be  not  "  taken  away  with 
a  stroke"  without  remedy  ;*^  they  only  stand  out  as  monuments  of 
the  '-much  long-suffering  of  God,  enduring  the  vessels  of  wrath 
fitted  to  destruction.^' ^^ 

15.  The  rich  manh  wealth  is  his  strong  city;  tlie  destruction  of  the  poor  is  their 
poverty. 

This  is  as  it  appears  on  the  surface.  The  rich  man''s  wealth 
fences  him  from  many  invading  evils,^"  obtains  for  him  influence 
and  respect,^*  and  serves  to  him  as  a  talisman  against  all  sorrows.^^ 
Thus  "  in  his  own  conceit"  it  is  his  strong  city.^^     So  prone  are 

1  1  Kings  xii.  13 — 24.  Coinp.  Chap.  xix.  29;  xxvi.  3.  The  rod  was  the  usual  cor- 
poral punishment  under  the  Mosaic  law.     Deut.  xxii.  18;  xxv.  2,  3. 

2  Verses  11,  21  ;  xiii.  20;  xv.  7.  3  chap.  xxix.  21.  <  Ibid.  Ver.  21. 
5  2  Sam.  xii.  9 — 11.  Isa.  xxxix.  1 — 7.  ^  Chap.  iii.  11,  12,  with  Heb.  xii.  6,  7. 
1  1  Pet.  ii.  20.                            8  psaltn  cxix.  39.                            9  Eccl.  xii.  9,  10. 

1"  Matt.  xii.  34.  Jerome  mentions  of  his  friend  Nepotian,  that  '  by  daily  reading  and 
meditating  in  the  sacred  volume,  he  had  made  his  soul  a  library  of  Christ.' — Letter  to 
Nepotian. 

11  Ibid.  Ver.  52.  12  Comp.  Chap.  vi.  5;  xviii.  1,  15. 

13  Ex.  V.  2.     Ps.  xii.  3—5 ;  Hi.  1—5.  n  1  Sam.  xxv.  10,  11,  38. 

15  Luke  xii.  18—20.  is  Acts  xii.  21—23. 

17  Comp.  Chap.  xii.  13;  xiii.  3;  xviii.  7.     Eccles.  x.  12,  13.  i^  Job  xxxvi.  18 

19  Rom.  ix.  22        20  Eccl.  vii.  12.       21  Chap,  xviii.  4,  6.     Gen.  xxiii.  G.     Esth.  iii.  1—3 

22  Eccl.  X.  19.  23  ohap.  xviii.  11. 


88  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

we  to  rest  on  the  creature  as  the  stay  and  comfort  of  hfe.»  All 
notions  of  God  are  blotted  out,  and  man  becomes  a  God  to  himself. 
The  poor,  having  no  such  defence,  dwell  as  "a  city  without  walls," 
exposed  to  every  assault.^  ^'Poverty  comes  upon  them  as  an 
armed  man,"^  and  sinks  the  spirit  in  consternation} 

How  secure — how  liappy  tlien — we  are  ready  to  say — are  the 
rich  !  How  wretched  the  condition  of  the  poor !  But  the  glass  of 
God's  word  discovers  a  more  even  balance.  "  Hath  not  God  chosen 
ihefoor  in  this  world,  rich  in  faith,  and  heirs  of  his  kingdom?"^ 
Think  of  Jesus  sanctifying  the  state  of  poverty  by  his  own  blessed 
example.^  Think  of  the  riches  of  his  grace,  raising  the  poor  out 
of  the  dunghill,  that  he  may  set  him  with  the  princes  of  his 
people. '^ 

Both  states,  however,  have  their  besetting  temptations,  needing 
special  grace.**  The  safety  of  both  is,  when  the  rich  are  poor  in 
spirit'^  and  larger  in  heart :  and  the  poor  "  rich  in  faith,"  and 
"contented  with  the  gain  of  godliness."'"  "Let  the  brother  of  low 
degree  rejoice,  in  that  he  is  exalted :  but  the  rich,  in  that  he  is 
made  low."'' 

16.  The  labor  nf  (he  righteous  iendeth  to  life:  the  fruit  of  the  nicked  to  sin. 

Labor — not  idleness — is  the  stamp  of  a  servant  of  God  :  cheered 
by  the  glowing  confidence,  that  it  tendeth  to  life.^'^  "Occupy  till  I 
come — Do  all  to  the  glory  of  God"'^ — this  is  the  standard.  Thus 
the  duties  even  of  our  daily  calling  tend  to  life}*  God  works  in 
us,  by  us,  with  us,  through  us.'^  We  work  in  and  through  him. 
Our  labor  therefore  is  his  work — wrought  in  dependence  on  him  ; 
not  for  life,  but  to  life}^  And  this  is  life  indeed — the  only  exercise 
deserving  the  name — the  only  object  worth  living  for."'  Lord! 
quicken  us  to  "/i/e  more  abundantly."  "Sowing"  thus  "to  the 
Spirit,  of  the  Spirit  we  shall  reap  life  everlasting."'**  With  the 
wicked,  self  is  both  the  object  and  the  end.  His  fruit  therefore  is 
sin}^  His  master,  so  long  as  he  serves  him  faithfully,  cares  little 
how  or  in  what  sphere.  "  He  that  soweth  to  the  flesh,  shall  of  the 
flesh  reap  corruption."  Each  tendetli  to  its  own  end.  "  Whatso- 
ever a  man  soweth,  that  shall  he  also  reap."'^" 

17.  He  is  in  the  way  (f  life  that  kcepeih  instruction:  but  he  that  refuseth reproof 
errelh. 

Mercy  unspeakable  is  it,  that  the  way  of  life  is  opened  !  Instruc- 

1  Ps.  xlix.  fi;  Ixii.  11.     Jcr.  ix.  23.     1  Tim.  \i.  17.     Comp.  Ecclus.  xl.  26. 

2  Chap.  xiv.  20;  xix.  7;  xxii.  7;  John  vii.  48,  49.  ^  Chap.  vi.  11. 
*  This  is  the  accurate  rehJering. —  See  Schultens,  Holden,  Scott. 

5  Jam.  ii.  5.     Comp.  Zcph.  iii.  12.        6  Luke  ii.7— 12;  iv.22;  viii.  3.    Matt.  viii.  20. 
7  Ps.  cxiii.  7,  8.     Comp.  1  Sam.  ii.  8.  «  Chap.  xxx. 

9  1  Chron.  xxix.  14.     1  Tim.  vi.  18.  i"  Job  i.  21.     1  Tim.  vi.  18. 

11  Jam.  i.  10,  11.  '^  John  vi.  27.  '^  Luke  xix.  13.     1  Cor.  x.  31. 

14  Chap.  xi.  19.     Jer.  xxii.  15,  IG.  »  isa.  xxvi.  12. 

15  Rom.  viii.  13.     1  Cor.  xv.  10.     Phil.  ii.  12,  13.  '^  Phil.  i.  21. 

18  Gal.  vi.  8.  '9  Chap.  xxi.  4.     Tit.  i.  15.     Comp.  Matt.  xii.  34;  xv,  19. 

20  Gal.  vi.  7,  8. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  89 

lion  sets  the  way  before  us.  He  that  keepeth  instruction  cannot 
fail  of  finding  and  enjoying  it.^  The  more  we  value  that  most 
needful  part  of  instruction — discipline  f  the  more  shall  we  regard 
every  practical  lesson  in  the  heavenly  school.  To  refuse  the  re- 
proof— to  be  deaf  to  the  voice  that  would  save  us  from  ruin — is  a 
most  fearful  error — the  proof  of  a  foolish  and  unhumbled  heart  ;^ 
the  certain  forerunner — if  not  corrected — ^of  irremediable  destruc- 
tion.* Child  of  God  !  is  it  not  matter  of  shame  and  sorrow,  that 
you  should  be  so  slow  to  keep  such  inestimable  instruction  ;  so 
prone  to  err  from  the  way  of  life  ;  and,  though  having  the  full 
promise  of  Divine  guidance,  still  so  often  acting  as  the  slave  of 
your  own  will  ? 

18.  He  that  Mdelh  hatred  loith  lying  lips, and  he  that  uttereth  a  slander,  is  a  fool. 

Scripture  history  from  the  first  chapter  of  fallen  man  abundantly 
illustrates  this  proverb.  Cain  talking  with  his  brother  f  Saul 
plotting  against  David  ;^  Joab's  treachery  to  Abner  and  Amasa  f 
the  enemies  of  the  Cliurch  on  the  return  from  Babylon^ — all  hid 
hatred  luith  lying  lips.  Such  was  also  the  smooth  tongue  of  the 
Herodians,^  and  more  than  all— the  deadly  kiss  of  Judas. ^^  So 
perfectly — yet  with  the  most  exquisite  sensibility  of  pain — ^did  our 
blessed  Lord  identify  himself  with  the  trials  of  his  people!  Close- 
ly allied  with  the  hypocrite  is  the  slanderer^^ — both  stamped  by 
God  with  the  mark  oi  fools.  For  of  what  avail  is  this  mask?  Is 
there  not  an  eye  that  looks  through,  and  a  hand  that  will  tear  off, 
the  flimsy  cover  ?^'^  And — if  their  Aa^refZ  be  vented  against  the 
godly,  is  not  the  day  at  hand,  when  their  "  rebuke  and  slander 
shall  be  taken  away  from  the  earth ?"'^ 

But  is  this  "  root  of  bitterness"  thoroughly  mortified  in  the 
Christian's  heart  ?  Is  there  no  insincerity  in  our  intercourse  with 
those  to  whom  we  feel,  if  not  hatred,  at  least  strong  repugnance? 
In  the  language  of  polite  courtesy,  is  there  not  much  that  is  hol- 
low, if  not  false.  Do  we  really  mean  what  we  say  ?  Or  rather  is 
there  not  the  profession  of  regard  absolutely  contrary  to  our  real 
feelings  ?  Do  we  never  bring  them  under  ridicule,  set  them  out  in 
an  unfavorable  light,  assert  things  upon  mere  suspicion,  or  attempt 
to  raise  our  own  name  upon  the  ruin  of  their  reputation?  This 
surely  in  the  eyes  of  God  is  slander — an  offence  against  the  "  new 
commandment  of  love" — the  badge  of  all  the  disciples  of  Jesus." 
These  noxious  humors  are  the  bane  of  true  godliness.  They  must 
not  only  be  restrained,  but  "  laid  aside,"  if  ever  we  would  "  as  new- 
born babes,  desire  the  sincere  milk  of  the  word,  that  we  may  grow 

1  Chap.  xiii.  34,  35.  2  Chap.  vi.  23 ;  xxii.  17—19. 

3  Chap.  xii.  1  ;  xviii.  12.     2  Chron.  xvi.  7 — 10;  xxv.  15,  16. 

1  Chap.  i.  25,26,30;   v.  12;   xv.  10;   xxix.  1.     Comp.  Jer.  vi.  10.     Zeph.  ii.  2— 7. 

■5  Gen.  iv.  8.  6  1  Sam.  xviii.  21,  22,  29. 

7  2  Sam.  iii.  27;  xx.  9,  10.     Comp.  xiii.  23—29.     Ps.  v.  9 ;  Iv.  21. 

8  Ezra  iv.  1—16.     Neh.  vi.  2.  9  Luke  xx.  20,  21. 

'0  Ibid.  xxii.  47,  48,  with  Ps.  Iv.  12—14 ;  xli.  9.  "  Ps.  1.  16—20. 

i^  Chap,  xxvi.  23—28.     Comp.  Psalm  1.  21.     Luke  xii.  1,  2.  '3  Isa.  xxv.  9. 

'4  John  xiii.  34,  35. 

12 


90  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

thereby."!  Lord,  purge  our  hearts  from  these  hateful,  hidden  cor- 
ruptions—even though  it  be  by  "the  Spirit  of  judgment  and  the 
Spirit  of  burning."^ 

19.  In  the  multitude  of  words  there  wanteth  not  sin:  but  he  that  refraineth  his 
lips  is  wise. 

Hypocrisy  and  slander  are  not  the  only  sins  of  the  tongue.  In 
the  multitude  of  words  there  is  the  sin  of  egotism.  "  Our  own 
mouth  praises  us,  not  another."^  We  love  to  hear  ourselves  talk  ; 
presenting  our  own  judgment  intrusively.  There  is  also  the  sin 
of  vain  babbling,  a  canker  to  the  vital  principle.*  The  fool  talks 
— not  because  he  is  full,  but  because  he  is  empty — not  for  instruc- 
tion, but  from  the  pure  love  of  talking.  '  Conversation  is,'  as 
Bishop  Butler  truly  remarks,  'merely  the  exercise  of  the  tongue,  no 
other  human  faculty  has  any  place  in  it.'^  The  government  of 
the  tongue  is  therefore  a  searching  test  of  the  soundness  of  our  re- 
ligion.^ Considering  therefore  the  sin  connected  with  the  multi- 
tude of  words,  it  is  surely  our  ivisdom  to  refrain  our  lips,''  not  in- 
deed in  silence,  but  in  caution ;  that  we  may  weigh  our  words  be- 
fore uttering  them  ;  never  speaking,  except  when  we  have  some- 
thing to  say ;  speaking  only  just  enough  ;  considering  the  time, 
circumstance,  and.  person  ;8  what  is  solid,  suitable,  and  profitable.^ 
This  wisdom  is  especially  valuable  under  provocation.'"  And  even 
in  the  unbending  of  innocent  recreation,  the  discipline  of  godly 
sobriety  is  of  great  moment.  The  sins  of  this  "little  member"  are 
not  trifies.  They  need  the  full  application  of  the  Gospel?  What 
but  "  the  blood  of  sprinkling"  could  enable  us  to  meet  the  account 
"  for  every  idle  word  at  the  day  of  judgment." '^  Woe  to  us,  if  the 
great  Surety  did  not  bear  the  sins  of  our  vain  words,  no  less  than 
of  our  grosser  wickedness  !  Never  let  us  think  of  these  sins  as 
anything  less  than  the  "  nails,  that  pierced  his  hands  and  his  feet." 
And  will  not  this  sensibihty  of  sin  quicken  our  prayer  for  more  of 
this  refraining  ivisdom  7  "  Set  a  watch,  O  Lord,  before  my 
mouth;  keep  the  door  of  my  lips."'=^ 

20,  The  tongue  of  the  just  is  as  choice  silver :  the  heart  of  the  wicked  is  little 
worth.  21.  The  lips  of  the  righteous  feed  many :  but  fools  die  for  want  of  wisdom, 
(of  heart,  Marg.) 

The  laisdom  of  refraining  our  lips  must  always  be  connected 
with  diligence  in  improving  our  talent.      If  our  tongue  be   our 

1  1  Pet.  ii.  1,  2.     Comp.  Jam.  i.  21.  2  isa.  iv.  4. 

3  Chap,  xxvii.  2.  4  2  Tim.  ii.  l(i,  17.     Comp.  Eccl.  x.  13,  14.     1  Tim.  v.  13. 

5  Sermon  on  the  Government  of  the  Tongue.  'One  meets  with  people  in  the  world, 
who  never  seem  to  Iiave  made  the  wise  man's  observation,  "  that  there  is  a  time  to  Jteep 
silence."  These  tijnes  one  would  think  should  be  easily  distinguished  by  everybody ; 
namely,  when  a  man  has  nothing  to  say,  or  nothing  but  what  is  better  unsaid.'  Ibid. 
Comp.  ,Ecclus.  xix.  G;  xx.  5 — 7. 

6  James  i.  26;  iii.  2. 

7  Chap.  xvii.  27, 28.    Comp.  Job  xiii.  5.     Eccl.  v.  3.     James  i.  19. 

8  Job  xxxii.  4—7.  9  Chap.  xv.  23.    Eph.  iv.  29.     Col.  iv.  6. 

10  1  Sam.  X.  27.    2  Kings  xviii.  36.  "  Matt.  xii.  36.  i^  Psalm  cxli.  3. 


EXPOSITION    OF    THE    BOOK    OF    PllOVEllBS.  9] 

shame  in  the  overflowing  of  sin;^  is  it  not  also  our  glory  P  When 
employed  in  "  speaking  of  the  things  touching  the  king,"^  or  in 
sketching  the  features  of  his  transcendent  lovehness^ — -is  it  not 
then  as  choice  silver,  refined  from  this  workl's  dross,  and  shining 
with  heavenly  brightness?  Who  woukl  not  eagerly  gather  up  the 
silver  scattered  in  the  streets?  And  shall  not  we  enrich  our  store 
from  i/ie  choice  silver  of  the  just  mcm^s  tongue,  pouring  out  its 
precious  instruction  before  us  ?  if,  as  regards  this  world's  wealth, 
the  Lord's  poor  must  say — "Silver  and  gold  have  I  none;"  at 
least  they  may  scatter  choice  silver  with  a  widely  extended  bless- 
ing— ^"  As  poor,  yet  making  many  rich."^ 

But  we  observe  not  only  the  excellency,  but  the  usefulness  of 
this  member.  The  lips  of  the  rigliteousfeed  many  from  the  rich 
stores  of  the  "indwelhng  word,"^  ministering  to  them  grace,  the 
sole  true  and  proper  nourislunent !"  'Their  breath  is  food  to  others 
as  well  as  life  to  them.'^  When  "  the  priest's  lips  keep  knowledge, 
and  they  seek  the  law  at  his  mouth,"  he  feeds  the  church  of  God.' 
And  as  our  great  Master  broke  the  bread,  and  gave  it  to  his  disci- 
ples for  their  distribution  ;'"  so  does  he  now  dispense  to  his  servants 
heavenly  provision,  suitable  and  abundantly  sufficient  for  the  need 
of  their  flock.  And  every  Sabbath  is  the  wondrous  miracle  dis- 
played before  our  eyes.  The  imperishable  bread  multiplies  in  the 
breaking.  The  hungry,  the  mourners,  the  weary  and  faint- 
ing ;  yea,  all  that  feel  their  need,  are  refreshed  and  invigorated. 

The  wicked — his  coffers  may  be  full.  But  his  heart  he'mg  empty 
of  the  choice  silver,  is  little  ivorth.^^  So  far  irom  feeding  others, 
the  fool  dies  himself  iox  want  of  loisdo^n  ;  or  xdii\\(ix,for  ivant  of 
heart  to  seek  it.  He  despises  the  lips  that  would  feed  him,,  and 
'dies  of  famine  in  the  midst  of  the  rich  pastures  of  the  Gospel."^ 
Oh  !  how  often  are  we  reminded  that  sin  is  self-destruction.  "  In 
me  is  thy  help.*"^ 

22.   The  Messing  of  the  Lord,  it  makeih  rich,  and  he  addelh  no  sorroio  with  it. 

We  have  been  told,"  that  the  hand  of  the  diligent — here  u^e  see 
that  the  blessing  of  the  Lord—maketh  rich.  Both  are  consistent. 
The  one  marks  the  primary — ^the  other  the  instrumental  and  sub- 
ordinate— cause.  Neither  will  be  eflfective  without  the  other.  The 
sluo-gard  looks  for  prosperity  without  diligence  —  the  practical 
atheist  from  diligence  alone — the  sound-hearted  Christian  from  the 
blessing  of  God  in  the  exercise  of  diligence.  This  wise  combina- 
tion keeps  him  in  an  active  habit,  humble,  and  dependent  on  God.'^ 

1  Verses  18,  19.  -  Psalm  Ivii.  8;  cviii.  1.  3  IbiJ.  xlv.  1. 

4  Ibid.  2.     Can.  v.  10— IG.  5  Acts  iii.  G,  with  2  Cor.  vi.  10. 

6  Col.  iii.  IG.  ''  Eph.  iv.  29.     Comp.  Job  iv.  3,  4;  xxix.  22,  23. 

8  Flavel  on  Soul  of  Man.     Works,  8vo.  ii.  551. 

9  Mai.  ii.  7,  with  .Ter.  iii.  15.  John  xxi.  15.  Acts  xx.  28.  1  Peter  v.  2.  Of  Bishop 
Ridley  our  Martyrologist  records  in  his  own  beautiful  style,  that '  to  his  Sermons  the  peo- 
ple resorted,  swarming  about  him  like  bees,  and  coveting  the  sweet  flowers  and  whole- 
some juice  of  his  fruitful  doctrine.' — Foxe,  vii.  407. 

10  John  vi.  11.  1'  Jcr.  xxii.  28.  12  Schultens,  Comp.  Acts  xiii.  41,  45,  46. 

13  Hosea  xiii.  9.  i*  Ver.  4.  15  1  John  vi.  27. 


92  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

For  "  exce}Dt  the  'Lord  build  the  house,  they  labor  in  vain,  that 
build  it.  The  race  is  not  to  the  swift,  nor  the  battle  to  the  strong."^ 
The  rich  then  may  receive  their  portion^  as  the  blessing  of  the 
Lord  ;^  carefully  using  it  as  a  talent  for  his  service,^  and  for  the 
good  of  their  fellow-creatures.*  The  poor  may  enjoy  the  same  en- 
ricliing  blessing  in  the  "gain  of  godly  contentment."^  Their  cot- 
tage is  a  palace,  as  the  habitation  of  the  King  of  kings  ;  and 
neither  life  nor  death,  neither  time  nor  eternity,  can  separate  them 
from  their  God.'' 

The  blessing  of  the  Lord  moreover  hath  this  prerogative.  He 
addeth  no  sorroiv  with  it.  Accumulation  of  riches  may  be  the 
accumulation  of  sorrows.^  Lot's  covetous  choice  was  fraught  with 
bitterness. 3  Ahab  wore  a  crown,  and  "  lay  sick  on  his  bed"  in 
discontent.'"  Gehazi  was  laden  with  his  bags  ;  but  the  plague  of 
leprosy  was  on  him.''  Hainan's  mortification  was  the  canker  in 
his  boasted  glory. '^  The  rich  youth's  rejection  of  Christ,  was  the 
source  of  present — must  we  not  fear  ? — everlasting  sorrow  ?'^  The 
worldling's  recompense  for  his  daily  toil,  is  "  eating  the  bread  of 
sorrow.  So" — mark  the  striking  contrast — "  he  giveth  his  beloved 
sleep. '"^  Happy  portion  of  the  children  of  God  !  They  "  know 
both  how  to  be  abased,  and  they  know  how  to  abound."'^  "All 
things  are  theirs."'^     "  Thy  blessing  is  upon  thy  people.'"'' 

23.  It  is  as  sport  to  a  fool  to  do  mischief:  but  a  man  of  understandiiig 
halh  wisdom. 

The  wanton  sport  of  putting  others  to  pain,  argues  the  perverse- 
ness  oiafool  both  in  judgment  and  heart.'^  Sometimes  this  cruel 
amusement  may  engage  a  man  in  the  tempter's  work. '^  Y  ox  fools 
who  make  sport  for  mischief  may  heedlessly  go  on  to  "  make  a 
mock  of  sin."^°  But  even  without  going  so  far,  should  not  we 
guard  against  mischievous  jokes,  tending  to  wound  a  neighbor's 
character,  or  to  give  him  uneasiness  ?  Are  we  suflficientl}^  careful 
against  indulging  our  wit  or  humor  at  his  expense?  All  this  is 
not  less  unmanly,  than  it  is  inconsistent  with  the  sobriety  and 
gravity  of  a  Christian  profession.  It  is  the  pure  native  selfishness 
of  the  human  heart.  Should  not  also  children's  play  be  sometimes 
under  restraint?  Young  people  cannot  be  too  strongly  disciplined 
to  thoughtfulness  and  consideration  of  others.  Never  let  hilarity 
of  spirits  lead  them  to  make  spoi't  of  that,  which  ought  to  call  forth 
sympathy  and  tenderness.  A  man  of  understanding  is  too  wise 
to  find  a  reckless  delight  in  his  neighbor's  injury.  The  spirit  of  our 
Divine  Master  was  according  to  his  own  law-' — eminently  con- 

1  Psalm  cxxvii.  1.     Eccl.  k.  11.  2  Eccl.  ii.  24—26;  iii.  13;  v.  18—20. 

3  Gen.  xxiv.  35  ;  xxvi.  12.    1  Chron.  xxix.  14.    Comp.  Deut.  viii.  17, 18.    Hos.  ii.  8. 

4  Luke  xix.  13.        s  i  Tim.  vi.  17,  18.        «  1  Tim.  vi.  G.  ^  Rom.  viii.  38,  39. 

8  Chap.  XX.  21 ;  xxviii.  22.     1  Tim.  vi.  9,  10. 

9  Gen.  xiii.  10,  11 ;  xiv.  12 ;  xix.  30 ;  Comp.  2  Pet.  ii.  8. 

'"  1  Kings  xxi.  4.       "  2  Kings  v.  24—27.       '2  Esth.  v.  11—13.       '3  Luke  xviii.  23. 
'4  Psalm  cxxvii.  2,  with  Eccl.  ii.  26 ;  v.  12.  's  Phil.  iv.  12.        '«  1  Cor.  iii.  22. 

"  Psalm  iii.  8.  '8  Verse  10;  xv.  21;  xxvi.  17,  18.     Comp.  2  Sam.  ii.  14—16. 

>9  Chap.  i.  11—14.  20  chap.  xiv.  9.  2'  Gal.  vi.  2. 


EXPOSITION    OF    TilE    BOOK    OF    PROVERBS.  93 

siderate  and  sympathising.'     Let  us  who  bear  his  name,  cultivate 
his  self-denying,  loving  miad.'^ 

24.  The  fear  of  the  loicked,  it  shall  come  upon  him:  hut  the  desire  of  the  right- 
eous shall  bs  granted. 

The  sport  of  the  vncked — how  soon  it  is  gone  !^  But  hii,  fear — 
the  evil  which  he  feared,  conies  ttpon  him.  The  Babel-builders 
were  punished  with  the  evil  which  they  had  labored  to  prevent.* 
Ahab's  device  could  not  shelter  him  from  his  foreboded  judgment.'' 
The  rebellious  Jews  rushed  inio  the  ruin  from  which  they  tied.* 
Belshazzar's  trembling  was  realized  in  his  speedy  destruciion.^ 
Thus  are  '•  the  wicked  like  a  troubled  sea" — full  of  tossing  anxiety." 
Do  not  "their  hearts"  in  sohtude  'meditate  terror?"^  Do  not  their 
consciences  turn  pale  at  the  question — •'  Where  shall  the  ungodly  and 
sinner  appear?"'"  And  will  it  not  be  the  constrained  confession  at 
the  great  day  of  the  Lord — '•  According  to  \hyfear  so  is  thy  wrath  ?"" 

But  if  the  fear  of  the  wicked — so  also  will  the  desire  of  the 
righteous — be  fully  realized.  Let  them  only  be  bounded  by  the 
will,'^  and  centered  in  the  enjoyment  of  God -/^  and.  to  their  utmost 
extent  UJill  they  be  granted.'"^  God  did  not  raise  them  to  be  our 
torment,  but  our  rest.  True  indeed — they  are  mixed  witli  much 
infirmity,  and  their  unreserved  gratification,  as  with  his  favored 
servant,'^  would  be  our  destruction.  But  he  is  no  less  wise  than 
kind:  he  separates  the  evil,  and  fulfils  the  good.'"  He  answers. 
not  according  to  our  wishes,  but  our  wants;  not  as  in  our  igno- 
rance we  may  have  asked,  but  as  an  enlightened  regard  to  our 
best  interests  would  have  led  us  to  ask. 

But  if  our  desires  hs  granted,  and  even  exceeded  ;"■  ftiith  and 
patience  will  be  tried  in  the  very  grant.  Growth  in  grace  will  be 
given  by  deep  and  humbling  views  of  our  corruption.  Longings 
for  holiness  shall  be  fulfilled  by  painful  alfliction.  Prayer  will  be 
answered  in  crosses.'^  Yet  the  ground  of  our  confidence  is  firm. 
All  things  needful  will  be  given,  and  at  the  grand  consummation 
every  desire  will  be  eternally  fulfilled.  "As  for  me,  I  shall  behold 
thy  face  in  righteousness  ;  1  shall  be  satisfied,  when  1  awake,  with 
thy  likeness."'" 

25.  As  the  whirlwind  j^asseth,  so  is  the  wicked  no  more:  but  the  righteous  is  an 
everlasting  foundation. 

Thus  suddenly — as  the  whirl  irind'^" — does  the  fear  of  the  icicked 
often  come  upon  him.     All  his  hopes,  pleasures,  and  dependences ; 

»  Luke  vii.  11—15.  2  phil.  ii.  4,  5.  3  EccI.  vii.  G.  ^  Gen.  xi.  4,  8,  9. 

5  1  Kings  xxii.  -28—37.       «  Jer.  xlii.  xliii.       i  Dan.  v.  G,  30.       «  Isa.  Ivii.  20,  21. 

"  Ibid,  xxxiii.  18.     Coiny).  Deut.  xxviii.  G5 — G7.     Job  iii.  25;  xv.  2J,  21. 
10  1  Pet.  iv.  18.  1'   PsaLu  xc.  11,  witb  Mdl.  iv.  1.  '^   I  John  v.  14. 

13  Psilin  iv.  G;  xxxvii.  4.  '^  Ps.  Ixxxi.  10.  ''   Ex.  xxxiii.  IS,  20. 

13  Ibid.  Ver.  19.  17  Gen.  xiviii.  II.     1  Kings  iii.  7—13.     Co. up.  Kph.  iii.  20. 

1^  See  a  beautiful  hymn  in  Olney  Collection.     Book  iii.  3t5. 

19  Ps.ilm  xvii.  15,  also  xvi.  11. 

20  See  n.  9,  p.  9.  Co  up.  Jer.  xxiii.  19.  Hos.  xiii.  3,  also  Job  xx.  8,  9;  xxi.  13; 
xxvii.  13,  19—21 ;  xxvia.  10,  35,  3G.     Psalm  xiii.  19,  20. 


94  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

all  his  opportunities  of  grace,  and  oflfers  of  mercy,  are  swept  away 
in  a  moment  forever.  8uch  a  whirlwind  was  tlie  destruction  of 
the  old  world  : — of  the  cities  of  the  plain  :^ — of  Sennacherib's  army.^ 
And  such  a  tvhirlwind,  infinitely  more  terrible,  will  be  the  coming 
of  the  Lord.i  "But  he  that  doelh  the  will  of  God  abideth  ever,"* 
as  an  everlasting  foundation.  Faiih  hath  ftistened  him  to  the 
Rock  of  Ages;  hath  built  his  house  upon  this  Rock  ;  and  no  storm 
can  root  him  up.^  But  remember,  this  is  the  confidence  of  the 
righteous.  Sin  allowed  and  indulged  will  shake  this  foundation 
far  more  than  all  the  outward  assaults  of  earth  and  hell.  "  Hold 
fast  then  thy  rejoicing"  in  a  jealous  godly  fear.  Thy  portion  is 
secure.  Thy  hopes,  joys,  and  prospects  are  unchangeable.  Thou 
canst  look  at  trouble — yea,  at  death  itself — without  dismay — and 
feel  'I  am  safe.'  But  while  "thou  standest  by  faith,  be  not  high- 
minded,  but  fear."*' 

26.  As  vinegar  to  ilie  teelh,  and  as  smoke  to  the  eyes,  so  is  the  sluggard  to  them 
that  send  him. 

A  lively  figure  of  the  vexation  of  the  sluggard  to  his  employers.^ 
Suppose  a  fire  to  be  extinguished,  medical  assistance  needed,  a 
message  of  urgent  haste  to  be  conveyed — he  is  worse  than  unser- 
viceable. Common  prudence  dictates  the  selection  of  active  and 
industrious  servants.  And  such,  when  influenced  by  godly  prin- 
ciples, are  "  worthy  of  double  honor."* 

Does  then  the  sluggard  disappoint  and  provoke  his  earthly  mas- 
ter? See  that  we  be  not  such  sluggards  to  our  heavenly  Master. 
Men  born  of  the  Laodicean  church  are  specially  hateful  in  his  sight.^ 
The  slothful  minister  carries  in  a  tremendous  account  to  him  that 
sent  him.  No  more  pitiable  object  is  found,  than  the  man  who  has 
time  to  spare  ;  who  has  no  object  of  commanding  interest ;  and  is 
going  on  to  the  end,  as  if  he  had  spent  his  whole  life  in  children's 
play,  and  have  lived  for  no  useful  purpose.  He  may  probably  have 
parcelled  out  a  portion  of  his  time  for  some  miscalled  religious 
duty.  But  he  might  as  well  be  asleep  as  on  his  knees,  in  dissipa- 
tion as  meditation — so  little  pain — so  litlle  heart — is  connected  with 
his  duties!  Why  "standeth  he  idle  in  the  market-place?"  It 
cannot  be  that,  "No  man  hath  hired  him."  His  Master's  call 
sounds  in  his  ears — "  Go  ye  into  the  vineyard."'"  And  at  his  peril 
he  disobeys  it.'' 

27.  T/;e  fear  of  the  Lord  prolongcth  days  :  but  the  years  of  the  ivicked  shall  be 
shortened. 

The  fear  of  the  Lord  is  not  a  single  grace.  It  includes  the 
substance  of  all  godly  tempers.  For  all  are  radically  one  princi- 
ple, from  one  source.     It  essentially  differs  from  the  fear  of  the 

1  I-uke  xvii.  26—29.  2  o  Kings  xix.  35.  3  Luke  xvii.  30.     1  Tliess.  v.  2,  3. 

4   1  John  ii.  17.  5  Ver.  11.     Comp.  Matt.  vii. -iti.     Psalm  cxii.  G— 8. 

6  Ko.ii.  xi.  20. 

">  Contrast  Chap.  xxvi.  6,  with  xiii.  17;  xxv.  13.    Comp.  1  Kings  xi.  28. 
8  Chap.  xxii.  29.     Gun.  xxiv.  1—14.     Eph.  vi.  6,  7.  9  Rev.  iii.  15,  16. 

w  Matt.  XX.  G,  7,  11  Ibid.  xxv.  14,  2-1—30. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  95 

wicked.  They  fear  whom  they  hate.  The  child  of  God — whom 
he  loves.  Wliether  his  temporal  life  be  shortened  or  'prolonged^ 
he  lives  long  in  a  little  time.  He  is  an  infinite  gainer  by  the  con- 
traction of  life — his  days  prolonged  and  swallowed  up  in  one  un- 
clouded day,  of  which  ■'  the  sun  shall  no  more  go  down.'"  Justly 
is  the  fear  of  tlie  Lord  contrasted  with  the  tvicked  ;  because  the 
absence  of  his  grace  is  their  distinguishing  mark,^  the  principle  of 
all  their  ungodliness. ^  And  often  do  we  see  the  letter  of  this 
curse  realized  in  the  shortening  of  their  years.  Excessive  world- 
hness  wears  out  the  spring  of  life.^  Sin  often  brings  to  an  un- 
timely eiid.^  Sometimes  tlie  God  of  vengeance  breaks  out,  and 
"  takes  away  the  daring  offender  with  his  stroke.""  Yet  if  he  be 
"  visited  after  the  visitation  of  all  men,"  awful  indeed  is  the  course 
of  a  long  life  wasted  in  fjlly  and  sin — living  little  in  a  long  time — 
"  The  sinner,  being  an  hundred  years  old,  shaU  be  accursed.'"' 

28.   The  hope  of  the  righteous  shall  he  gladness:  hut  the  expectation  of  the 
icicked  yhall  perish. 

The  fear  of  the  Lord^so  far  from  being  opposed  to,  is  often 
connected  with  the  hope  of  the  righteous.^  And  well  may  this 
hope  be  gladness;  for  'it  is  accompanied  with  sweet  patience, 
joyful  hope,  and  crowned  with  a  happy  issue.'^  It  has  its  origin 
in  eternity.'"  Its  substance  is  Christ  and  Heaven. ''  The  founda- 
tion is  the  work  of  Christ.'"^  The  security,  the  unchangeable  en- 
gagements of  God. '^  Who  then  can  doubt  its  character — "  a  hope 
that  maketh  not  ashamed — sure  and  steadfast?""  Instead  of — as 
is  commonly  supposed — bidding  farewell  io  gladness,  it  brings  the 
only  sunshine  of  the  soul.  Beaming  from  the  precious  cross,  how 
does  it  dry  up  the  penitent's  tears  !'^  Or  if  the  gladness  be  with- 
held for  a  tiine,  yet  it  is  sown;  and  the  " sheaves  of  joy  shall 
doubtless"  follow  the  "  weeping.'"*  And  then — carrying  as  it  were 
heaven  in  and  about  us'^ — -how  refreshing  is  the  hope  in  its  clear 
insight  into  eternity  :  as  Bunyan  describes,  in  one  of  his  beautiful 
touches,  his  feelings  on  witnessing  Christian  and  Hopeful's  wel- 
come into  the  heavenly  city — '  which  when  I  had  seen,  I  wished 
myself  among  them.'  Oh  !  there  must  be  a  reality  in  that  hope, 
which  bears  us  away  from  earth,  and  makes  its  meanest  heir 
richer  and  happier,  than  if  he  were  the  sole  possessor  of  this  world's 
glory.  Let  me  hasten  towards  it — longing,  yet  not  impatient.  For 
how  can  1  but  desire  to  change  my  traveller's  lot  for  my  home  ;  my 
toil  for  rest ;  my  sorrow  for  joy  ;  my  body  of  sin  for  the  hkeness  to 

1  nhnp.  ix.  11.     Psalm  xci.  IG,  with  Isa.  ix.  19,  20.  2  Psalm  xxxvi.  1. 

3  Ro  n.  iii.  10—18.  4  Eccl.  v.  10—12. 

5  Impurity,  Ciiap.  v.  9—11.  Drunkennes.s,  xxiii.  29—33.  Malice,  Psalm  Iv.  23. 
1  Kings  ii.  31—34.  Wickedness,  Psalm  xxxvi.  9,  10.  Eccl.  vii.  17.  Jer.  xvii.  11. 
Comp.  Joli  XV.  32,  33;  xxii.  15,  \G. 

6  Job  xxxvi.  18.     Actsv.  1— 10.  •?  isa.  Ixv.  20.  s  psahnlxxxiii.  18;  cxlvii.  11. 
9  Diodati.                                        "  Tit.  i.  2. 

"Rom.  V.  2.     IPet.  i.  3,  4.     ITim.  i.  1.     Col.  i.  27.  12  1  Pet.  i.  3,  21. 

13  Heb.  vi.  17,  18.  "   Ro:n.  v.  5.     Heb.  vi.  19.     Comp.  2  1  hess.  n.  16. 

15  Isa.  xii.        IS  Psalm  xcvii.  11 ;  cxxvi.  6.     Comp.  Isa.  xxxv.  10.         "  Heb.  x.  34. 


96  EXPOSITION    OF    THE    BOOK    OF    PROVERBa. 

my  Lord  ;  "  the  tents  of  Kecku"  for  "  the  innumerable  company  of 
angels,  and  the  church  of  the  first-born  ?"'  Do  I  grasp  this  Ao/;e  ? 
Then — as  a  godly  man  exclaimed — 'Let  who  will  be  n)iserable; 
I  will  not — 1  cannot.' 

But  the  wicked — they  too  have  tlieir  e.rpectation.  For  none  have 
a  stronger  hope,  tiian  those  who  have  no  ground  for  hope.-  And 
this  delusion  too  often  reaches  to  the  moment  of  eternity^ — nay, 
even  to  the  "  day"  of  the  Lord — to  the  very  throne  of  God  ;'  expect- 
ing the  door  to  be  "opened  to  them"  after  it  has  been  "thut  for- 
ever;''* as  if  dreaming  of  heaven,  and  waking  in  hell!  The  ex- 
pectation of  the  wicked  shall  jjerish.^ 

Christian  !  make  sure  the  ground  of  your  hope.''  Then  set  out 
its  g-ladii ess,  as  becometh  an  heir  of  glory.  Let  not  a  drooping 
spirit  tell  the  world  the  scantiness  of  your'  hope.  But  let  it  be 
seen,  that  you  can  live  upon  it  with  joy  and  gladness,  until  you 
enter  into  its  perfect  and  everlasting  fruition.® 

29.  The  way  of  the  Lord  is  strength  to  ike  wprigM :  but  destruction  shall  be  to 
the  workers  of  iniquity. 

Observe  how  the  gladness  of  the  7'ighteous  is  "their  strength.^^^ 
In  the  roughness  of  the  way — "  Go  in  this  thy  might"— is  the 
cheering  voice.  "Have  not  I  sent  thee  1"'"  "He  giveth  power  to 
the  faint,  and  to  them  that  have  no  might  he  increaselh  strength.''^^ 
This  promise  however  implies  help  for  our  work,  not  rest  from  our 
labor.  We  shall  have  strength  for  the  conflict.  But  "  there  is  no 
discharge  from  this  war."  There  is  supply  for  real — not  for  im- 
aginary— wants ;  for  present,  not  for  future,  need.  The  healthful 
energy  of  the  man  of  God  is  also  supposed.  And  who  does  not  find 
the  glow  of  health  in  an  active  rather  than  in  a  sedentary  and  indo- 
lent life  ?  What  makes  the  icay  of  God  practicable  is — to  be 
always  in  it — to  have  the  heart  always  on  it.  What  before  was 
drudgery,  will  now  be  meat  and  drink.  Our  strength  will  be  in- 
creased, not  spent  or  wasted. 

Thus  was  the  way  of  the  Lord  strength  to  the  vpright  Nico- 
deinus.  His  first  step  was  feebleness  and  fear.  Walking  onwards, 
he  waxed  stronger  ;^'^  standing  up  in  (he  ungodly  council,  and  ulti- 
mately the  bold  confessor  of  his  Saviom-,  when  his  self-confident 
disciples  shrunk  back.'^  Lmate  sufficiency  we  have  none.  The 
strongest  in  their  own  strength  shall  "  faint  and  be  weary."  The 
weakest  in  the  Lord's  strength  shall  "  march  on  and  shall  not 
faint.'"^  Thus — t] ins  alone — "the  righteous  shall  hold  on  their 
way;  going  from  strength  to  strength  ;  strengthened  in  the  Lord, 
and  walking  up  and  down  in  his  name."'^     When  we  look  at  our 

1  Psalm  cxx.  5,  with  Heb.  xii.  22,  23.  2  Deut.  xxix.  19.  3  Matt.  xxv.  10. 

4  Ibid.  vii.  2-2,  23.  5  Ibid.  XXV.  1 1. 

6  See  the  hope  of  the  worldling,  Psuliii  xlix.  G— 14.  Luke  xii.  19,  20.  Of  the 
wicked,  Job  xi.  2J ;  xviii.  14.     Of  the  hypocrite,  Job  viii.  13,  14;  xxvii.  8. 

7  2  Pet.  i.  10.  8  Psalm  xvi.  11.  9  Neh.  viii.  10.  i»  Judges  vi.  14 
»  Isa.  xl.  29.  '2  .lob  xvii.  9.  13  John  iii.  2;  vii.  50,  51 ;  xix.  39, 
'■1  ]sa.  xl   31.     Bishop  Lowtli's  Version. 

15  Job  xvii.  9.    Psalm  Ixxxiv.  5 — 7.     Zcch.  x.  12. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  97 

own  resources,  we  might  'as  well  despair  of  moving  sin  from  our 
hearts,  as  of  casting  down  the  mountains  with  our  fingers."  Yet 
who  of  us  need  to  shrink  from  ttie  conl'e^sion — "  1  can  do  all  thino-s 
throuo^h  Christ  which  strengtheneth  me  ?'^ 

No  such  resources  support  the  workers  of  inlqiiity.  Captives 
instead  of  soldiers,  they  know  no  conflicts,  ihey  reahze  no  need 
of  strength.  Even  now  ^'■destruction  is  in  their  ways,"^  and  the 
"voice  of  the  Judge  will  fearfully  seal  their  doom. — Depart  from 
me,  ye  icorkers  of  iniquity."^ 

30.  The  righteous  shall  never  he  removed :  hut  the  loicked  shall  not  inhabit  the 
earth. 

The  frailty  of  our  present  condition,  common  to  all,^  was  not  in 
the  wise  man's  eye  ;  but  the  state  of  the  two  classes,  as  in  the  pur- 
pose and  mind  of  God.  His  tvay  is  strength  to  the  upright.  The 
righteous,  walking  steadily  in  the  way,  shall  never  be  removed.^ 
'  They  enjoy  in  this  life  by  faith  and  hope  their  everlasting  life.'^ 
No  weapon  that  is  formed  against  them  shall  prosper.  "The 
mountains  shall  depart,  and  the  little  hills  shall  be  removed, ;  but 
my  loving-kindness  shall  not  depart  from  thee  ;  neither  shall  the 
covenant  of  my  peace  he  removed  ;  saith  the  Lord  that  hath  mercy 
on  thee.'"*  Is  not  this  a  confidence,  that  earth  nor  hell  can  never 
shake  V 

The  wicked — have  they  any  such  confidence?  So  far  from 
being  never  removed^  they  shall  never  inhabit.  Tiiey  have  no 
title,  like  the  righteous,^"  as  sons  and  heirs,  to  the  blessings  of 
earth  ;  no  hope  or  interest  in  the  land,  of  which  the  earth  is  the 
type."  Often  are  they  cut  off  from  inhabiting  the  one.'^  Never 
will  they  be  suffered  to  inhabit  the  other. '^  As  our  character  is,  so 
is  our  hope  and  prospect.     We  gain  or  lose  both  worlds. 

31.  The  mouth  of  the  jtist  bringeth  forth  wisdom:  but  the  froward  tongue  shall 
be  cut  ok/.  32.  The  lips  of  the  righteous  know  ivhat  is  acceptable:  hut  the  mouth 
of  the  wicked  speaketh  froicardness. 

Another  image'^  of  the  fruitfulness  of  a  gracious  tongue!  It 
bringeth  forth  irisdom^'^ — and  that  too  in  the  practical  exercise  of 
knowing  what  is  acceptable.  This  gift  needs  to  be  deeply  pon- 
dered, and  carefully  cultivated,'^  to  give  it  a  free  scope,  while  we 
jealously  confine  it  to  its  own  sphere  of  influence.  There  is  evi- 
dently much  diversity  of  application.  The  same  statement  of 
truth  does  not  suit  all. — And  how — -what — -wlien — to  whom — to 
speak — is  a  matter  of  great  wisdom.^'     Yet  this  consideration  of 

1  Bishop  Reynolds'  Works.  J  Phil.  iv.  13.  3  Is:i.  lix.  7.     Rom.  iii.  IG. 

^  Luke  xiii.  27.     Co:np.  Chap.  xxi.  15.     Job  xx.xi.  3.     Psalm  xxxvi.  12. 
s  Ecd.  ix   2,  11. 

6  Psahn  XV  ;  xxxvii.  23,  28,  20  ;  cxli.  6;  cxxv.  1.     2  Pet.  i.  5 — 11. 

7  Reformers'  Note-s.  s  is^.  liv.  17,  lO.  9  Rom.  viii.  38,  39. 
>"  Matt.  V.  5.     1  Cor.  iii.  22.                                 "  Psalm  xxxvii.  21). 

'2  Ver.  27;  ii.  22.     Psal  n  xxxvii.  22.  Ezek.  xxxiii.  2^1— 2t]. 

J3  1  Cor.  vi.  9.     Rev.  xxi.  27.  "  Comp.  Verses  11,  23,  21. 

'5  Psiil.n  xxxvii.  30.  »s  Chap.  xv.  23;  xxv.  11.     Comp.  Job  vi.  25. 

1''  Eccl.  viii.  5. 

13 


98  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

acceptahleness  must  involve  no  compromise  of  principles.  Let  it 
be  a  considerate  accommodation  of  mode  lo  tiie  divers^ity  of  tastes ; 
a  forbearance  with  lesser  prejudices  and  constitutional  inlinniiies  ; 
avoiding — not  all  oifences  (which  faithfulness  to  our  Divine  Master 
forbids)  but  all  needless  ofiences ;  all  uncalled-for  occasions  of  irri- 
tation. "  The  meekness  of  wisdom'"  should  be  clearly  manifested 
in  Christian  faithfulness.  Thus  Gideon  melted  the  frowarduess  of 
the  men  of  Ephraiiu.*^  Abigail  restrained  David's  hands  fiom 
blood. ^  Daniel  stood  fearless  before  tlie  mighty  monarch  of  Baby- 
lon.^ Their  lips  knew  what  was  acceptable,  and  their  God  ho- 
nored them. 

But  most  of  all — let  the  Minister  of  God  study  to  clothe  his  most 
unpalatable  message  in  an  acceptable  garb.  Let  him  mould  it  in 
all  the  sweetness  of  persuasion,^  compassion,^  and  sympathy.^ 
With  what  parental  earnestness  does  the  '  Preacher  of  Jerusalem,' 
in  his  introductory  chapter,  allure  us  to  Wisdom's  voice  and  instruc- 
tion !  Yet  were  his  '•■acceptable  words  upright,  even  words  of 
truth. "^  And  thus  must  "  the  priest's  lips  keep  knowledge,"  if  he 
would  have  his  people  "seek  the  law  at  his  mouth,  as  the  messen- 
ger of  the  Lord  of  Hosts."^  He  nuist  discriminate  his  statements, 
without  diluting  them.  The  "  truth  is  to  be  proclaimed  upon  the 
housetop"  to  the  multitude.  But  it  is  to  be  refrained  from  un- 
godly scorners.i"  Always  must  he  gain  his  people's  ears,  that  he 
may  win  their  hearts. 

The  froward  tongue^  pouring  forth  its  own  frowardness.  pro- 
vokes its  own  ruin.  It  shall  be  cut  oiit.^^  O  my  God,  what  do  I 
owe  thee  for  the  bridle  of  discipline,  that  restrains  me  from  self- 
destruction  ! 


CHAPTER   XI. 

1.  A  false  balance  is  abominalion  to  the  Lord:  hut  a  Just  weight  (a  perfect 
gtone,'-  Marg.)  is  his  delight. 

How  valuable  is  the  Book  of  God  in  its  minute  detail  of  princi- 
ples for  every  day's  conduct !  Commerce  is  a  providential  ap- 
pointment for  our  social  intercourse  and  mutual  helpfulness.  It  is 
grounded  with  men  upon  human  faith,  as  with  God  upon  Divine 

1  James  iii.  13.         2  Judcres  viii.  2,  3.  3  Sam.  xxv.  23—33.  ■»  Dan.  iv.  27. 

5  2  Cor.  V.  ]  1,  20.  °  6  Rom.  ix.  1—3.    2  Cor.  ii.  1—6.     Phil.  iii.  18. 

7  Tit.  iii.  2,  3.    2  Cor.  xi.  28,  29.  8  EccI.  xii.  10.  9  Mai.  ii.  7. 

'0  Matt.  X.  27,  with  vii.  6. 

11  Chap.  viii.  13;  xviii.  6,  7.  Psalm  xii.  3,  4;  Iii.  1—5;  cxx.  3,  4.  Comp.  Num. 
xvi.  1—33. 

12  In  many  shops  in  Palestine  now,  the  only  weights  in  the  bilance  are  smooth 
etoncs.  Narrative  of  Scottish  Mission  to  the  Jews. — Sapliet,  p.  274.  Co.np.  Chap, 
xvi.  11,  Marg. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  99 

faith.  Balances,  weig-hts,  money,  are  its  necessary  materials.  Im- 
positions ;  double-dealings  ;  tlie  hard  bargain  struck  with  self-  ;om 
placent  shrewdness' — -this  is  the  false  balance  forbidden  alike  by 
the  law^  and  the  Gospel.^  Men  may  "commend  its  wisdom  ;"* 
God  not  only  forbids,  but  he  abomiriites  \i.^  The  just  weight 
often  passes  unnoticed.  But  '  such  a  perfect  stone  is  a  perfect 
jewel,  and  a  precious  stone  in  the  sight  of  God.'^  It  is  his  delighf 
— a  testimony  infinitely  above  all  human  praise  ! 

We  must  not  put  away  this  proverb  as  a  mere  moral  maxim.  It 
was  given  as  a  warning  to  a  flourishing  Christian  Church  ;'  and 
the  sin  here  reprobated  has  been  a  leprous  spot  upon  many  a  highly- 
gifted  professor.^  Is  it  not  a  solemn  thought,  that  the  eye  of  God 
marks  all  our  common  dealings  of  life,  either  as  an  abomination 
or  a  delight  7  Have  we  never  found  when  upon  our  knees, 
the  frown  of  God  upon  some  breach  in  our  daily  walk'?'"  Look 
and  see,  whether  the  "  conscience  has  been  void  of  offence  towards 
man.""  "  The  righteous  Lord  loveth  righteousness;  his  counte- 
nance doth  behold  the  upright.'"'^  They— they  only—"  shall  dwell 
in  his  presence."'^ 

2.    When  pride  comsih,  then  cometh  shame:  but  with  the  lowly  is  wisdom. 

Pride  was  the  principle  of  tlie  fall,'*  and  therefore  the  native 
principle  of  fallen  man.''  When  pride  had  stripped  us  of  our 
honor,  then — not  till  then — cometh  shame. ^^  This  is  the  wise 
discipline  of  our  God  to  scourge  the  one  by  the  other.  The  Babel- 
builders,'^ — Miriam'^ — Uzziah"'— Haman'^" — Nebuchadnezzar*^' — 
Herod'^^ — all  are  instances  of  shame — treading  upon  the  heels^of 
pride.  Even  in  common  life — a  man  will  never  attempt  to  raise 
himself  above  his  own  level — but  then  cometh  shame"^^ — the  most 
revolting  recompense.  And  thus  our  God  puts  to  shame  the  man, 
who  refuses  to  stand  on  the  low  ground  on  which  he  has  placed 
him.     "Every  one  that  exalteth  himself  shall  be  abased."^'' 

Such  is  the  folly  of  jnide.  With  th.e  lowly  is  loisdom.  What 
a  splendor  of  wisdom  shone  in  the  lowly  child,  "  sitting  at  the 
doctors'  feet,  astonishing  them  at  his  understanding  and  his  an- 
swers !"2^  And  will  not  this  spirit  be  to  us  the  path  of  wisdom  7 
For  does  not  the  Divine  Teacher  "  reveal  to  the  babes  what  is  hid- 
den from  the  wise  and  prudent?"'^"  There  is  no  greater  proof  of 
proud  folly  than  believing  only  what  we  understand  ;  thus  grounding 
our  faith  on  knowledge,  not   on  testimony  :  as  if  the  word  of  God 

I  Chap.  XX.  14.  2  Lev.  xix.  35,  3G.  3  Matt.  vii.  12.     Phil.  iv.  8. 

*  Luke  xvi.  1 — 8. 

5  Chap.  XX.  10,  -23.  Deut.  xxv.  13— IG.     Amos  viii.  5.     Mic.  vi.  13,  11. 

6  Jerinin  in  loco.  ">  Chap.  xvi.  11  ;  xii.  22.  :*  1  Thess.  iv.  6. 
9  1  Cor.  vi.  8.                        '»  Psal.n  Ixvi.  18.                                 >'  Acts  xxiv.  16. 

'2  Psalm  xi.  7.  '3  Ibid.  xv.  1,  2;  xxiv.  3—5;  cxL  13.  '<  Gen.  iii.  5. 

15  Mark  vii.  22.  's  Gen.  iii.  7—10,  with  ii.  25.  '^  Gen.  xi.  4—9. 

'3  Num.  xii.  10.  '9  2  Chron.  xxvi.  IG— 21.  20  Ksth.  iv.  11,  12;  vii.  10. 

2'  Dan.  iv.  29—32.  22  Acts  xii.  22.  23.     Comp.  Isa.  xiv.  12.     Zeph.  ii.  9,  10,  15. 

23  Luke  xiv.  8-U.     Comp.  Chap.  xii.  9. 

21  Luke  xviii.  14.     Comp.  Isa.  ii.  1 1—17.     Mai.  iv.  2.  ^  Luke  ii.  4G,  47. 

23  Ibid.  X.  24.     Comp.  Psalm  xxv.  9. 


100  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

could  not  be  impli^:illy  leceiverl,  except  as  corroborated  by  other 
witnesses.  Happy  is  tliat  lowliness  of  spirit,  tliat  conies  to  God's 
revelaiion  as  it  were  without  any  will  or  mind  of  our  own  ;  humbly 
receiving  what  he  is  pleased  to  give  ;  but  willing— yea — thankful 
■ — to  be  ignorant,  when  he  forbids  us  to  intrude  !' 

3.  The  integrity  of  the  upright  shall  guide  them:  but  the  perverseness  of  tran- 
gressors  shall  destroy  them.  4.  Riches  profit  not  in  the  day  of  wrath :  but  right- 
eousness  del'iverelh  from  death.  6.  The  righteousness  of  the  peifict  shall  direct  his 
way:  hul  the  wicked  shall  fall  by  his  own  unckedness.  6.  The  righteousness  of  the 
upright  shall  deliver  them :  but  transgressors  shall  be  taken  in  taeir  own  naughti- 
ness. 7.  W hen  a  wicked  man  ditth,  his  expectation  shall  perish:  and  the  hope  of 
unjust  men  perisheth. 

Integrity  or  righteousness  is  a  most  valuable  guide  in  all  per- 
plexities.^ The  single  desire  to  know  the  will  of  God,  only  that 
we  may  do  it,^  will  always  bring  light  upon  our  path.  It  is  also 
a  covert  from  many  dreaded  evils.  "God  is  a  buckler  to  them  that 
walk  uprightly.  Who  therefore  is  he  that  will  harm  you,  if  ye  be 
followers  of  that  which  is  good  ?"^  Let  the  Christian  "  stand — 
having  on  (he  breastplate  of  righteousness ;  and  that  wicked  one 
toucheth  him  not."'^  Often  indeed  does  it  deliver  from  temporal* 
— always  from  eternal  death.  "  Whoso  walketh  uprightly  shall  be 
saved.  In  the  pathway  thereof  there  is  no  death.  If  a  man  keep 
my  sayings,  he  shall  never  see — never  taste  of  death."' 

The  perverseness  that  neglects  this  godly  principle  is  the  sin- 
ner's own  snare  and  destruction.^  And  when  the  day  of  inrath 
Cometh — as  come  it  will — "  a  great  ransom  will  not  deliver."® 
Riches  will  profit  nothing  ;^°  not  even  will  they  obtain  "a  drop 
of  water  to  cool  the  tormented  tongue.'"'  In  vain  will  "  the  rich 
men  of  the  earth"  seek  a  shelter  from  "  the  wrath  of  the  Lamb.'"- 
They  and  their  hopes  ivill  perish  together. '^  'They  were  not 
living,  but  lying  hopes,  and  dying  hopes. "^  What  a  contrast  to 
that  "hope,  which  is  as  an  anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  into  that  within  the  veil!'"^ 

8.   The  righteous  is  delivered  out  cf  trouble,  and  the  wicked  come'Ji  in  his  stead. 
Thus  do  these  two  classes  change  places  in  the  dispensation  of 

I  Col.  ii.  18.  2  Matt.  vi.  22.     Comp.  Chap.  xiii.  G.  3  Psalm  cxliii.  8—10. 

<  Chap.  ii.  7.     1  Peter  iii.  I'A.     Co:iip.  Gen.  xxx.  33. 

5  Eph.  vi.  13,  14.     1  John  v.  18.  s  Gen.  vii.  1 ;  xx.  5,  6.    2  Kings  xx.  3—6. 

^  Chap,  xxviii.  18;  xii.  28.  John  viii.  51,  52.  Comp.  Chap.  x.  2.  Ez.  xiv.  20; 
xviii.  27. 

8  Chap,  xxviii.  18.  2  Sam.  xvii.  23.  Ecc.  vii.  17.  Isa.  i.  28.  Ez.  ix.  9,  10.  Hos. 
xiv.  9. 

9  Job  xxxvi.  18,  19.  10  Chap.  X.  2.     Ez.  vii.  19.     Zeph.  i.  18. 
»  Luke  xvi.  19—21.  12  Rev.  vi   15—17. 

13  Chap.  x.  28.  Job  viii.  13,  14;  xi.  20;  xviii.  14—18.  Ps.  xlix.  17,  18;  cxlvi.  4. 
One  of  Bunyan's  gra[>hical  and  accurate  sketches  represents  Ignorance  ferrietl  over  the 
river  by  one  V'ain  Hope — ascending  the  hill  alone  without  eiicounigcinent — and  ulti- 
mately hound  and  carried  away.  "1  hen  I  saw' — adds  he  with  fearful  solemnity — 'that 
there  was  a  way  to  Hell,  even  from  the  gates  of  Heaven!' 

H   Leighton  on  1  Peter  i.  3. 

13  Hel).  vi.  19.  Does  not  this  verse  prove  the  knowledge  of  a  future  state;  since,  as 
respects  tiiis  life,  the  expectation  of  tttc  righteous — alike  with  that  of  the  wicked — perislv- 
elk?    Comp.  1  Cor.  xv.  19.  , 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  101 

God.  The  same  providence  often  marks  Divine  faithfulness  and 
retributive  justice.  The  Israehtes  were  delivered  out  of  the  trou- 
ble of  the  lied  Sea;  the  Egyptians  came  in  their  stead. ^  Mor- 
decai  was  delivered  from  the  gallows;  Haman  was  hanged  upon 
it.'^  The  nobic  confessors  in  Babylon  were  saved  from  tlie  fire ; 
their  executioners  were  "slain"  by  it;^  Daniel  was  preserved  from 
the  lions ;  his  accusers  were  devoured  by  them.*  Peter  was 
snatched  from  death ;  his  jailors  and  persecutors  were  condemned.* 
Thus  "  precious  in  the  sight  of  the  Lord  is"  the  life,  no  less  than 
"  the  death,  of  his  saints.'*  For  the  deliverance  of  one  precious 
soul  out  of  trouble  he  will  bring  a  nation  into  distress.''  Yea — 
for  the  ransom  of  his  own  chosen  people,  he  gave  not  only  "  Egypt" 
of  old,  but  in  later  times  "  Ethiopia  and  Seba" — men  for  them, 
and  people  for  their  Ufe.^  To  what  source  but  his  own  free  and 
sovereign  love  can  we  trace  this  special  estimation  ?  "  Since  thou 
wast  jirecious  in  my  sight,  thou  hast  been  honorable,  and  I  have 
loved  thee."'  We  do  not  always  mark  the  same  outward  mani- 
festation. But  the  love  is  unchangeably  the  same.  And  how 
should  it  at  once  lay  us  in  the  dust,  and  build  our  confidence  upon 
an  unshaking  foundation  ! 

9.  An  hypodriie  with  Ms  mouth  desiroyeth  his  7ieighbor :  but  tlirough  knowledge 
shall  the  just  be  delivered. 

Haman  under  the  pretence  of  loyalty  would  have  destroyed  a 
whole  nation.'"  Ziba  under  the  same  false  cover  would  have  de- 
stroyed his  neighbor. ^^  The  lying  prophet  from  mere  wilfulness 
ruined  his  brother.'^  Such  is  the  hypocrite^s  mouth  !  "  a  little  mem- 
ber ;"  but  "a  world  of  iniquity  :  set  on  fire  of  hell.'"^ 

Then  look  at  him  in  the  church — "a  ravening  wolf  in  sheep's 
clothing,"  devouring  the  flock  ;"  "  making  merchandise  with  feigned 
words  ;"'^  an  apostle  of  Satan,  so  diligent  in  his  Master's  work  of 
destruction.^'^  "  These  false  Christs" — we  are  warned — "deceive 
many,  if  it  were  possible,— the  very  elect."'"  But  they — the  just 
— are  delivered  through  knowledge — '  by  the  light  and  direction 
of  the  Holy  Ghost,  and  by  the  lively  knorvledge  of  God's  word, 
which  giveth  unto  the  faithful  man  wisdom  sufiScient  for  his  pre- 
servation."' Learn  the  value  of  solid  knowledge.  Feeling,  ex- 
citement, imagination,  expose  us  to  a  "  tossing"  profession." 
Knowledge  supplies  principle  and  steadfastness.    "  Ad  i  to  your  faith 

1  Ex.  xiv.  21—28.  2  Esth.  v.  14;  vii.  10.  3  Dan.  iii.  22—26. 

4  Ibid  vi.  22—24.  5  Acts  xii.  6,  19,  23.  6  Ps.  cxvi.  15. 

7  1  Sam.  xxiii.  25—28. 

8  Isa.  xliii.  3,  4,  with  2  Chron.  xiv.  9—11.  2  Kings  xix.  9.  Comp.  Chap.  xxi.  18. 
How  different  their  estimation  in  the  eyes  of  man,  when  an  Eastern  autocrat  was  willing 
to  cut  them  off  at  a  single  blow  as  a  worthless  thing !  Est.  iii.  8 — 14.  Coinp.  1  Cor 
iv.  13. 

9  Isa.  xliii.  4.  ut  supra.  i"  Est.  iii.  8—13.  "  2  Samuel  xvi.  1—4. 
12  1  KinTs  xviii.  22.                      "  Jam.  iii.  5,  6.  '^  Matt.  vii.  13. 

15  2  Pet.'ii.  1—3.  IS  2  Cor.  xi.  3,  13. 

17  MaU.  xxiv.  11,  24. 

18  Dioduti.     Coinp.  Heb.  v.  14.     1  John  ii.  20,  27.     2  Peter  iii.  17,  18.        ■ 

19  S  uch  as  Eph.  iv.  14. 


102  EXPOSITION    OF    THE    BOOK    OF    PKOVERBS. 

knowledge.'"  Guard  against  plausible  error,  usually  built  upon 
some  single  truth  separated  from  its  connection,  and  pressed  be- 
yond its  due  proportion.  Do  not  the  many  delusions  of  our  day 
give  force, to  the  earnest  exhortation. — "  Take  fast  hold  of  instruc- 
tion ;  let  her  not  go ;  keep  her,  for  she  is  thy  life  7'"^ 

10.  When  it  goeth  ivell  with  the  righteous,  the  city  rejoiceth;  and  when  the 
wicked  perish,  there  is  shouting.  11.  By  the  blessing  of  the  upright  the  city  is  ex- 
alted: but  it  is  overthrown  by  the  mouth  of  the  wicked. 

The  world,  in  despite  of  the  native  enmity  of  the  heart,  bears 
its  testimony  to  consistent  godliness,^  and  rejoices  in  the  prosperity 
of  the  righteous.^  Their  elevation  to  authority  is  a  matter  of  gen- 
eral joy .5  A  godly  king  ;^  a  premier,  using  his  authority  for  the 
glory  of  God  ;^  a  man  of  God  of  high  influence  in  the  church^ — 
these  are  justly  regarded  as  a  national  exaltation.'^  Their  prayers, i" 
wisdom,'!  disinterestedness,''^  and  example,'^  are  a  public  blessing. 

llie  wicked — they  are  only  a  curse  to  the  community.  Often 
has  it  been  overthrown,  or  endangered  by  their  mouth.^*  So  that 
their  perishing  is  a  matter  of  present  exultation.'^  Such  was  the 
joy  at  Rome  on  the  death  of  Nero,  and  the  public  rejoicings  in  the 
French  revolution  at  the  death  of  Robespierre.'"  The  people  of 
God  unite  in  the  shouting  ;  not  from  any  selfish  feeling  of  revenge  ; 
much  less  from  unfeeling  hardness  towards  their  fellow-sinners. 
But  when  a  hindrance  to  the  good  cause  is  removed  ;""  when  the 
justice  of  God  against  sin,'''  and  his  faithful  preservation  of  his 
church'^  is  displayed,  ought'not  every  feeling  to  be  absorbed  in  a 
supreme  interest  in  his  glory?  Ought  they  not  to  shout  ?^°  Is  not 
the  "Alleluia"  of  heaven  an  exulting  testimony,  that  in  the  right- 
eous judgments  of  the  Lord  our  God  is  seen  the  hastening  for- 
ward of  his  glorious  kingdom?^' 

12.  He  that  is  void  of  uisdom  (destitute  of  heart,  Marg.)  despiseth  Ms  neigh- 
bor: but  a  man  of  understanding  holdeth  his  peace. 

Pride  and  uncharitableness  shew  a  man  to  be  void  of  ivisdom 
— ignorant  alike  of  himself,  his  neighbor,  and  his  God.  For  could 
he  delight  in  magnifying  "  the  mote  in  his  neighbor's  eye,"  had 
he  toisdoni  to  "  consider  the  beam  that  is  in  his  own  eye?"^-  Could 
he  despise  his  neighbor,  did  he  really  know  him  to  be  his  own 

1  2  Peter  i.  5.  2  Chap.  iv.  13.  3  Chap.  xvi.  7.     Mark  %i.  20. 

4  Chap,  xxviii.  12.  *  Chap.  xxix.  2.     Est.  viii.  15,  16. 

6  2  Chron.  xxx.  2.5,  26.  '  All  things  prosper  in  every  respect,  so  long  as  thou  rulest 
well,' — was  the  speech  of  the  Senate  to  the  emperor  Severus.  Comp.  Isa.  xxxii.  I,  2. 
1  Tim.  ii.  1,  2. 

7  2  Chron.  xxiv.  16.        8  y  Kings  ii.  12;  xiii.  14.  s  2  Chron.  xxxvii.  20—23. 
'"  Ex.  xxxiii.  12,  17.     Isa.  xxxii.  14 — 36.     Jer.  xviii.  20.     James  v.  16 — 18. 

"  Gen.  xli.  38—42.     Ecc.  ix.  15.  '2  Est.  x.  3.  '3  job  xxii.  30. 

"  Chap.  xxix.  8.     Num.  xvi.  3,  41.     2  Sam.  xv.  1—14;  xx.  1. 

13  Job  xxvii.  23.  '«  Comp.  2  Chron.  xxi.  19,  20. 

"  Chap.  xxi.  11;  xxviii.  28.    Ecc.  ix.  18.         is  1  Sam.  xxv.  39.    2  Sam.  xviii.  14— 28. 

19  Ex.  XV.  21.     Judges  v.  31.     2  Kings  xi.  13—20. 

20  Psalm  lii.  6,  7;  Iviii.  10.     Rev.  xviii.  20.     Comp.  Isa.  xxxv.  1,  with  xxxiv. 

21  Rev.  xix.  1—7.  '^^  Matt.  vii.  3— 5. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  103 

flesh  ;^  perliaps  even  "  a  member  of  the  body,  and  of  the  flesh, 
and  of  the  bones  of  his  Lord  7"^  Could  he  look  down  upon  him 
in  the  plenitude  of  pride,  did  he  realize  the  consciousness,  that — 
if  he  differs,  it  is  God— not  himself-—"  that  hath  made  him  to  dif- 
fer?"^ Surely  this  blindness  is  to  be  void  of  ivisdom  and  destitute 
of  heart.  '  It  denotes  the  want  of  a  right  state  of  mind,  judgment, 
and  atfections.  Such  a  man  is  ivithout  heart  to  what  is  wise  and 
good.'* 

A  man  of  understanding  may  see  much  in  Jiis  neighbor  to  ex- 
cite his  pity,  and  stir  up  his  prayers,  but  nothing  to  despise.  He 
may  be  called  openly  to  condemn  him.  But  his  general  course 
will  be  loving  forbearance ;  holding  his  peace  ;  '  keeping  himself 
from  speaking  or  doing  anything  in  scorn  of  another,'^  "  consider- 
hig  thyself  lest  thou  also  be  tempted."^  Self-knowledge  shews 
tlie  man  of  understanding,  and  forms  the  man  of  love. 

13.  A  lale-hearer  revealeth  secrets:  but  he  (hat  is  of  a  faithful  spirit  concealeth 
the  matter. 

Another  breach  of  love  is  here  reproved.^  A  tale-bearer,  having 
no  business  of  his  own,  trafficks  with  his  neighbor's  name  and  ho- 
nor, and  vends  his  wares  of  scandal,  as  it  may  be,  whether  for  gain 
or  wantonness.*  It  is  most  unsafe  to  be  within  the  breath  of  this 
cruel  trifler  with  the  happiness  of  his  fellow-creatures.^  For  as 
readily  as  he  reveals  our  neighbor's  secrets  to  us,  will  he  reveal 
ours  to  him.i"  \ii  ^\^q  bonds  of  confidence  and  friendship  are 
broken  in  pieces.  Let  ears  and  lips  be  closed  against  him.  If 
there  be  no  vessel  to  receive  his  base  matter,  his  words  will  fall  to 
the  ground,  and  die  away.  Children  and  servants — inmates  in 
the  house,  and  visitors  in  the  family — should  guard  most  carefully 
against  revealing  secrets,  that  have  been  spoken  before  them  in 
the  unreserved  confidence  of  domestic  life.  This  busy  idleness 
has  always  been  a  sore  in  the  churcii — a  religion  always  abroad, 
occupied  impertinently  with  foreign  interference  ;ii  while  at  home 
it  is  "  the  field  of  the  slothful,  grown  over  with  thorns." '^  Would 
we  have  our  friend  rest  his  anxieties  on  our  bosom  V^  Let  him  not 
see  the  results  of  misplaced  confidence  dropping  out  of  our  mouth. 
It  is  of  great  moment  to  our  peace— that  those  about  us  should  be 
of  a  faithful  spirit,  fully  worthy  of  our  confidence  ;  to  whom  it  is 
not  necessary  on  every  occasion  to  enjoin  secrecy;  true  to  our  in- 
terest as  to  their  own  ;  who  would  rather  refuse  a  trust  than  be- 
tray it ;   whose  bosom  is  a  cover  of  concealment,  except  when  the 

1  Isa.  Iviii.  7.     Mai.  ii.  10.     Acts  xvii.  26.  2  Eph.  v.  30.  3  1  Cor.  iv.  7. 

4  Scott  in  loco — Comp.  Chap.  xiv.  21.     John  vii.  47 — 49. 

5  Diodati.  «  Gal.  vi.  1.  ''  Lev.  xix.  16,  17. 
8  Neh.  vi.  17—19.  ^  Chap.  xvi.  28;  xviii.  8;  xxvi.  22. 
1"  Chap.  XX.  19.     Horace  has  given  us  this  same  warning; 

Percontatorem  fugito ;  nam  garrulus  idem  est ; 
Nee  retinent  patulae  commissa  fideUter  aures. 

Epist.  I.  IS.  1.  69,  70. 

11  1  Thess.  iv.  11.     2  Thess.  iii.  10—12.     1  Tim.  v.  13,     1  Peter  iv.  15. 

12  Chap.  xxiv.  30,  31.  i3  Chap.  xvii.  17. 


104  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

honor  of  God  and  the  interests  of  society  plainly  forbids.'  Inval- 
uable is  such  a  friend,  but  rare  indeed  in  this  deceitful  world.^  Yet 
let  it  never  be  forgotten,  that  Christian  consistency  includes  the 
faitlijul  spirit;  and  the  habitual  absence  of  it  under  a  plausible 
religion  makes  it  most  doubtful,  whether  the  spirit  and  mind  of 
Christ  is  not  altogether  wanting. 

14.  Where  no  counsel  is,  the  people  must  fall:  but  in  the  multitude  of  counsel- 
lors tliere  is  safety. 

Even  in  private  matters  the  value  of  wise  counsellors  is  generally 
admitted.  The  agreement  of  the  midtitude  gives  safety  to  our  de- 
cision. And  their  difference,  by  giving  both  sides  of  the  question, 
enable  us  to  ponder  our  path  more  safely.  Much  more  is  the  nation 
without  counsellors,  like  a  ship  in  the  midst  of  the  rocks  with- 
out a  pilot — in  imminent  peril.  God  has  given  to  some  the  gift 
for  government — ^'- wisdoni  that  is  profitable  to  direct."^  Where 
there  is  no  covnsel  the  people  must  fall.  In  the  dark  time  of  the 
Judges,  the  want  of  a  king  led  to  anarchy,  and  \he,  people  fell  into 
their  enemies.^  Ten  parts  of  the  people  fell,  when  Rehoboam  lis- 
tened to  evil  counsel.^  What  a /a/Z  again  was  there  of  the  people^ 
when  the  counsel  of  godly  Jehoiada  was  removed  !^  The  Good 
Lord  deliver  us  from  the  deserved  national  judgment  of  weak  and 
blinded  counsellors  !'' 

Daniel  and  Solomon,  though  themselves  specially  endowed  with 
wisdom,  governed  their  kingdoms  prosperously  by  wise  counsellors.® 
The  larger  the  multitude  of  such  counsellors,  the  greater  the  safety. 
To  one  such,  a  heathen  monarch  owed  the  safety  of  his  kingdom 
from  desolating  famine.^ 

Often  has  the  church  been  preserved  by  this  blessing.'"  Shall  we 
not  now  plead  for  her  safety  in  this  day  of  her  distress,  that  her 
peopde  may  not  fall  by  the  want  of  counsel;^^  that  her  ordained 
counsellors  may  be  largely  filled  with  the  "  spirit  of  power,  and  of 
love,  and  of  a  sound  mind,'"^  to  establish  her  people  more  firmly  in 
the  pure  faith  of  the  Gospel?'^ 

15.  He  that  is  surelij  for  a  stranger  shall  smart  (be  sore  broken.  Marg.),  for 
it :  and  he  that  hateth  suretyship  is  sure. 

This  repeated  warning  against  suretyship^*  is  intended  to  incul- 
cate considerateness ;  not  to  excuse  selfishness,  or  to  dry  up  the 
sources  of  helpful  sympathy.  It  must  not  be  for  a  stranger,^^ 
whose  character  and  responsibilities  are  unknown  to  us.  For  such 
incautious  kindness — too  often  done  to  the  injury  of  our  family — 

1  1  Sam.  iii.  17,  IS;  xix.  1,  2.     Jer.  xxxviii. 24— 27.     Contrast  Judges x\-i.  16— 20. 

2  Chap.  XX.  6.  3  Eccl.  x.  10.  ^  Judges  ii.  8—23;  xxi.  25. 

5  1  Kings  xii.  16—19.     '  Fall  like  leaves.'— LXX. 

6  2  Chion.  xxiv.  17—21.  7  Eccl.  x.  16.     Isa.  iii.  1—4;  xix.  11—14. 

8  Psalm  cxix.98— 100,  with  2  Sam.  xv.  12;  xvii.  14,  also  1  Kings  xii.  6. 

9  Gen.  xii.  38—57. 

10  Acts  XV.  6 — 31.     Comp.  Chap.  xv.  22;  xx.  18;  xxiv.  6.     Psalm  cxxii.  6—9. 

11  Ez.  xxxiv.  4—6.     Matt.  xv.  14.     Luke  xi.  52.  '^  2  Tim.  i.  7. 

»3  Acts  xvi.  4,  5.  1^  Chap.  vi.  1—5.  '^  Chap,  xxvii.  13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  105 

we  shall  smart— if  not  be  sore  broken.    To  hate  such  en<rao-einents 
is  thepefore  our  prudent  security.  ^  ^ 

But  one  exception  we  can  never  forget.  The  blessed  Jesus 
from  his  free  grace— unsought— unasked^— became  snreli/~nol 
for  a  friend  (in  which  case  we  should  have  had  no  interest)  but /br 
a  stranger.  He  became  One  witii  us  in  nature,  that  he  mi.rl,t  be 
One  wuh  us  in  law.  He  took  our  place  under  the  curse  of  the 
broken  law.^  He  put  his  soul  to  the  fullest  extent  in  our  soul's 
place  ;  and  then  made  our  nature  pay  the  debt,  which  all  the  an- 
gels of  heaven  could  never  have  discharged.'  Oh!  this  was  a 
smart  indeed.  Yea— 5o/-e  broken  was  he  under  the  stroke  of  his 
Father's  hand.^  The  Upholder  of  the  universe  was  prostrate  in 
the  dust  ;*  his  own  creature  strengthening  his  sinking  frame.s  Had 
he  hated  suretyship,  he  ivould  have  been  sure  ;  (for  what  could 
have  disturbed  his  self-existent  happiness  ?)  but  we  should  have 
perished.  Glory  to  his  name  !  Though  from  all  eternity  he  knew 
the  bitterness  of  the  smart,  instead  of  hating— he  "  rejoiced  and 
delighted"  in  his  work.«  His  was  no  rash  engagement.  For  it 
was  the  arrangement  of  the  everlasting  covenant.'^  Every  way  it 
was  lawful.  There  was  an  infinite  treasure  to  discharge  the  lia- 
bilities. The  claims  of  justice  were  fully  satisfied. ^  Sin  was  as 
thoroughly  punished,  as  it  was  thoroughly  pardoned.  There  was 
no  injury,  but  rather  indirect  benefit  to  the  family  of  God.«  What 
then  remains  for  us,  but  to  fall  down  before  this  grace,  and  spend 
our  days,  as  we  shall  spend  our  eternity,  in  adoring  this  wondrous 
manifestation  of  Divine  glory  V° 

16.  A  gracious  woman  retaiiieth  honor:  and  strong  men  retain  riches. 

Everywhere  the  excellency  of  godliness  meets  our  eyes.  What 
loveliness,  dignity,  and  influence  does  it  impart  to  the  female  cha- 
racter ! "  .4  gracious  woman  is  known,  not  by  her  outward  beauty,i2 
but  by  her  "inner  becoming  ornaments ;"'3  which  remain  in  full 
lustre,  when  external  accomplishments  have  faded  away.'"^  And 
though  'Hhe  weaker  vessel,"  she  retaineth  honor,  as  firmly  as 
strong  men  retain  riches.  She  preserves  her  character  unblem- 
ished. ^^  She  wins  her  children,'^— perhaps  her  ungodly  husband'^ 
—into  the  ways  of  holiness.  Thus  Deborah  retained  honor  as  "  a 
mother  in  Israel"— the  Counsellor  and  the  stay  of  a  sinking  peo- 
ple. ^^  Esther  retained  her  influence  over  her  heathen  husband  for 
the  good  of  her  nation. ^^  And  still  the  gracious  woman  retaineth 
honor  long  after  she  has  mingled  with  the  dust.  Sarah  the  obe- 
dient wifei^"  Hannah   the  consecrating  mother  ;2i  Lois,  Eunice, 

1  John  X.  15,  17,  18.     Phil.  ii.  6—8.  2  Gal.  iii.  13. 

I  Isa  liii.  5,  lH— bruised— sore  broken.  i  Mark  xiv.  35,  with  Heb.  i.  s'. 

I  Luke  xxu  43  6  chap.  viii.  31.     Heb.  x.  5—8,  with  Psalm  xl.  6—8. 

I  Is\l'.»- 10-1--2-     1  Pet.  i.  20.  8  Isa.  i.  27;  xlii.  21.     Rom.  iii.  25,  26. 

,!  ^t"-  '■  ^*^-.  P°'-  '•  ^^-  '"  ^ev.  i.  5,  G;   V.  13.  n  chap.  xxxi.  10-31. 

:  S^P-..^^'^'-  30-         '3  1  Tim.  ii.  9,  10.     1  Pet.  iii.  3,  4.         »  chap.  xxxi.  25,  26. 

'  Ruth  m.  11.  16  Chap.  xxxi.  28. 

^  Ibid,  verses  12,  28.     ]  Cor.  vii.  16.     1  Pet.  iii.  1,  3.  is  Jujg.  iv.  4;  v.  7. 

13  Esth.  IX.  12,  13,  25.  20  ]  Pet.  iii.  5,  6.  21  1  Sam.  i.  19—28. 

14 


106  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

and  "  Ihe  elect  lady,"'  in  the  family  sphere  ;  Phoebe  and  her  com- 
panions in  the  annals  of  the  Church  f  the  rich  contributor  to  the 
temple;^  the  self-denying  lover  of  her  Lord  ;^  Mary  in  contem- 
plative retirement;^  Dorcas  in  active  usefuhiess:^  are  not  these 
"  good  names*'  still  had  in  honorable  remembrance  V 

_  17.  The  merciful  man  doeih  good  to  his  own  soul:  but  he  that  is  cruel  trouhleth 
his  own  Jlesh. 

Mercifulness  is  not  natural  benevolence,  without  God  or  godli- 
ness. It  is  "  tlie  fruit  of  the  Spirit  ;"8  the  image  of  our  Father  ;* 
the  constraint  of  the  love  of  Christ ;'"  the  adorning  of  "the  elect  of 
God."'i  It  is  not  pity  in  words  and  looks.  It  is  when  our  neigh- 
bor's trouble  descends  into  the  depth  of  our  hearts,  and  draws  out 
thence  bowels  of  kindness  and  practical  sympathy.''^  yy^g  merciful 
man  will  ever  find  a  merciful  God.'^  The  widow  of  Sarepta  and 
the  woman  of  Shunem,  each  for  their  kindness  to  the  Lord's  pro- 
phets, "  will  receive  a  prophet's  reward.'"^  The  alms  of  Cornelius 
brought  good  to  his  otcn  soid.^^  In  watering  others  with  our  mercy, 
our  own  '-souls  will  become  a  watered  garden."'^  Even  now  "God 
is  not  unrighteous  to  forget  our  work  and  labor  of  love."'^  At  the 
great  day  he  will  honor  it  before  the  assembled  universe.  '^ 

But  not  less  certainly  will  cruelty  hx'mg  its  own  mischief  Un- 
subdued passion  is  carrying  about  us  the  very  element  of  hell, 
wanting  nothing  but  immortality  to  perfect  the  misery.  Cain 
found  his  brother's  murder  an  intolerable  trouble  to  hisflesh.^°  Jo- 
seph's brethren  severely  smarted  for  their  unfeeling  wantonness.^' 
Adoni-bezek  was  constrained  to  acknowledge  the  justice  of  his 
chastisement.22  ^\^q  doom  of  Ahab  and  Jezebel  was  the  curse  of 
their  own  cruelty. '^'^  "  The  treasures  of  selfishness  will  eat  as 
doth  a  canker  in  our  own  fleshP^'^  O  my  God,  save  me  from  the 
tyranny  of  my  own  lust,  and  may  thy  perfect  image  of  mercy  be 
my  standard  and  my  pattern  ! 

18.  The  wicked  icorketh  a  deceitful  tvork :  but  to  him  that  soweth  righteousness 
shall  be  a  sure  reward.  19.  As  righteousness  tendeth  to  life:  so  he  that  pursueih 
evil  pursueth  it  to  his  own  death. 

Did  Satan  fulfil  all  his  promises,  truly  his  servants  would  be 
abundantly  enriched.-^  But  the  wicked  icorketh  a  deceitful  ivork 
— ending  in  disappointment.  Abimelech  doubtless  expected  peace 
as  the  result  of  his  murderous  w^ork.*^^  But  he  pursued  evil  to  his 
own  death.     Ahab  anticipated  rest  from  the  riddance  of  Naboth. 

2"  Rom.  xvi.  2—6.     Phil.  iv.  3. 
5  Luke  X.  39.  «  Acts  ix.  36. 

9  Luke  vi.  36.        i"  2  Cor.  viii.  1—9. 
13  Psalm  xli.  1—3.     Matt.  v.  7. 
»  1  Kings  xvii.     2  Kings  iv.  8—37  ;  viii.  1 — 6,  with  Matt.  x.  41.  's  Acts  x.  2—4. 

16  Ver.  25.     Isa.  Ivii.  7—12.     Comp.  xxxii.  8.     Psahucxii.  4—9,  with  2  Cor.  ix.  6—11. 
"  Heb.  vi.  10.     Comp.  Matt.  x.  42.  is  Matt.  xxv.  34—40.    2  Tim.  i.  16—18. 

19  Janifs  ii.  13.     Comp.  Matt,  xviii.  34,  35.  2"  Gen.  iv.  13.  14. 

21  Ibid.  xlii.  7-21.  22  ju{](T.  i.  6,  7. 

23  1  Kings  xxi.  23 ;  xxii.  38.     2  Kings  ix.  36,  37. 

24  James  v.  1—3.     Comp.  Job  xx.  19—23.  25  Gen.  iii.  4,  5.     Matt.lv.  8,  9 
86  Judg.  ix.  22—51. 


1  2  Tim.  i.  5;  iii.  15. 

2  .lohn  1—4. 

3  Mark  xii.  42—44. 

i  Ibid.  xiv.  3—9. 

'  Psahii  cxii.  6. 

8  Gal.  V.  22. 

11  Col.  iii.  12,  13. 

12  Luke  X.  30—37 

EXPOSITION    OF    THE    BOOK    OF    PROVERBS,  107 

But  the  words  of  his  troublesome  reprover  were  to  him  as  the 
"  piercings  of  a  sword."'  How  little  did  Gehazi  contemplate  the 
plague  of  the  leprosy,  as  the  issue  of  his  well-contrived  plan  \^ 
Were  the  temptation  presented  in  a  naked  form^' For  this  plea- 
sure sell  thy  soul— thy  God — thy  heaven' — who  would  not  fly  with 
horror  from  the  most  enticing  bait?  But  the  tempter  worketh  a 
deceitful  work,  painting  the  present  pleasure,  and  hiding  the  cer- 
tain reality  of  ruin.^  Oh !  it  is  affecting  to  see  his  poor  victim 
eagerly  pursuing  evil^ — yet  to  his  own  death.  Not  only  his  open 
acts,  but  his  thoughts,  motions,  pursuits,  ends — all  tend  to  deathJ' 
God  has  no  place  in  his  heart.  And  what  else  can  be  the  end  of  a 
life  without  G,)d  I  Thus  the  religious  professor  deceives  others — 
perhaps  himself.  But  his  deceitful  work  will  be  the  delusion  of  a 
moment — an  eternity  of  confusion. 

The  sure  reward  of  righteousness  stands  out  in  bright  con- 
trast. The  "  seed  is  precious  ;"  and  "  the  sheaves  shall  doubtless" 
follow.^  Yet  the  reward  is  not  of  merit,  but  of  consequence — ^mer- 
cifully,  but  surely  linked  with  Christian  perseverance.''  But  it 
must  be  righteousness.  A  routine  of  duties  may  skirt  the  bor- 
ders of  religion,  at  the  utmost  distance  from  the  Spirit  of  God,  and 
equally  remote  from  the  vital  principle  of  the  heart.  But  right- 
eousness not  only  "  delivereth  from  death,"^  (a  special  mercy  even 
with  the  loss  of  all ;)»  but  it  tendeth  to  ///e'"— full  of  living  enjoy- 
ment— of  infinite— eternal  pleasure.  What  importance  then  at- 
taches to  every  godly  principle  !  All  have  reference  to  eternity. 
If  righteousness  be  our  main  end,  God  will  make  it  our  best 
friend;  nor  will  he,  like  the  world  has  done,  reward  us  with  ciphers 
instead  of  gold.  Who  will  not  love  and  serve  thee,  when  "  in 
keeping  thy  commandments  there  is  a  sure  reward  .'"'' 

20.  They  that  are  of  a  froivard  heart  are  abomination  to  the  Lord:  hut  such  as 
are  upright  in  their  way  are  his  delight.  21.  Though  hand  Join  in  hand,  the 
loicked  shall  not  he  unpunished:  but  the  seed  of  the  righteous  shall  ha  delivered. 

The  froward  and  the  uipright  are  often  contrasted,  as  God 
looks  at  them, '2  Frowardness  is  abomination  to  the  Lord.^^ 
All  the  contests  between  God  and  man,  are — whose  will  shall 
stand  .'"  Most  thankful  should  we  be  for  the  school  of  discipline, '^ 
that  makes  us  feel  the  privilege  of  "  subjection  to  the  obedience  of 
Christ.''^^  Frowardness  in  the  heart  is  specially  hatefuP'' — most 
of  all  under  the  garb  of  external  religion,'^  Sinners  encourage 
one  another  in  sin'^ — hand  joining  in  hand.  But  all  such  "con- 
federacies shall  be  broken  in  pieces.-'^o     Por  as  "it  is  the  same 

1  1  Kings  xxi.  4—24.  2  o  Kings  v.  20—27.             3  chap.  i.  15—18;  xxii.  8. 

i  Chap.  iv.  16,  17.  5  Chap.  v.  1—5;  ^ii.  22,  23;  viii.  36;  ix.  18. 

6  Psahn  cxxvi.  6.  ^  Ecc.  xi.  6.     Hosea  x.  12.     1  Cor.  xv.  58.     Gal.  vi.  8,  9. 

8  Verse  4;  x.  2.  9  Qen.  xix.  16. 

'»  Chap.  x.  16  ;  xii.  28.  Isa.  iii.  10.     Rom.  ii.  7.     Gal.  vi.  8.         "  Psalm  xix.  11. 

12  Ver.  3.     Chap.  iii.  32.     Ps.  xi.  .5—7;  xviii.  25,  26;  cxii.  11-13. 

13  Chap.  vi.  16,  17;  viii.  13.                              n  Ex.  v.  2.    Jer.  xliv.  16,  28. 

15  2  Chron.  xvi.  7—10.  is  pgalm  cxix.  67,  71.  i^  Chap,  xvi,  5. 

13  Isa.  Ixv.  2—5.     Luke  xvi.  14,  15.  19  Chap.  i.  11—14.     Isa.  xli.  8. 

20  Isa.  viii.  9.     Gen.  xi.  1—9.     Num.  xvi.  1—33.     Josh.  ix.  1,  2;  x.  1. 


108  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

with  him  to  save  by  many  or  by  few ;"'  so  when  he  hfts  his  arm 
of  vengeance,  it  is  ilie  same,  '•  whether  it  be  against  a  nation  or  a 
man  only."^  The  flood;  tlie  judgment  on  Egypt;  the  cliasten- 
ings  of  rebelUous  Israel  in  the  wilderness ;  the  destruction  of  Sen- 
nacherib's army — plainly  prove,  that  hand  joining  in  hand  is  a 
vain  resistance  to  the  hand  of  God.^ 

The  up?-ight  in  the  way  are  contrasted  with  the  froward  in 
heart ;  because,  as  the  heart  is,  so  is  the  way.  These  are  Jeho- 
vah's delights  He  singles  them  out  from  the  ungodly  world.^ 
Nay,  even  he  points  to  one  of  them  as  a  challenge  to  Satan  to  do 
his  worst.^  Such  is  the  condescension  of  his  sovereign  love — ac- 
cepting his  own  work  ;  stamping  with  open  honor  the  graces  of 
his  people,  sullied  though  they  be  with  such  base  defilement ! 

Nor  is  their  blessing  confined  to  themselves.  The  seed  of  the 
righteous  shall  be  delivered^  'The  best  way  for  any  man  to 
do  his  children  good,  is  to  be  godly  himself.'^  For  have  they  not 
a  place  in  their  father's  covenant?^  And  is  not  this  an  encour- 
agement— not  indeed  to  indolence  and  presumption — but  to  pa- 
rental faith — in  leaving  our  children  in  this  naughty  world  unpro- 
tected and  alone?'"  "The  children  of  thy  servants  shall  con- 
tinue, and  their  seed  shall  be  established  before  thee."'' 

22.  As  a  jewel  of  gold  in  a  Sidneys  snout,  so  is  a  fair  looman  Jvliicli  is  wilhout 
(departctli  from,'^  Marg.)  discretion. 

A  most  distasteful  and  yet  an  apt  comparison !  Let  us  see 
things  as  the  Bible  shews  them  to  us.  If  a  fair,  light-minded 
young  iDoman  would  see  her  own  face  in  this  mirror,  she  might 
well  start  aside  with  horror.  Beauty  indeed  is  to  be  honored  as 
the  gift  of  God.'^  Yet  in  itself  it  is  a  fading  vanity  ;'*  and  ivith- 
out  discretion,  it  is  as  misplaced — as  misbecoming,  as  a  jewel  of 
gold  in  a  swine'' s  snout.^^  Would  the  ornament  beautify  the  filthy 
animal?  Rather  would  not  the  unnatural  combination  make  it 
more  than  ever  an  object  of  disgus^  ?  All  the  charms  of  beauty 
are  lost  upon  a  foohsh  woman.  Instead  of  "retaining  honor,"'® 
she  only  brings  upon  herself  disgrace.  For  just  as  the  jeioel  is  soon 
employed  and  besmeared  in  raking  the  mire;  so  too  often  does  the 
fair  indiscreet  woman  become  subservient  to  the  vilest  passions."' 
No  ornament  can  give  comeliness  to  a  fool;'^  while  "wisdom  ma- 
keth  the  face  to  shine."'" 

Learn  then  to  value  far  beyond  beauty  of  face,  the  inner  "  orna- 

1  1  Sam.  xiv.  6.    2  Chron.  xiv.  11.  2  Job  xxxiv.  29.  ^  chap.  xvi.  5. 

<  Chap.  xii.  22.     Psahn  Ixxxiv.  11. 

5  Gen.  vii.  1.     Num.  xiv.  24.    John  i.  47.  ®  Job  i.  8. 

1  Chap.  XX.  7.     P.salm  xxxvii.  26 ;  cxii.  1,2.     Comp.  1  Kings  xv.  4.     2  Kings  xix.  34, 

8  Exposition  of  Proverbs  by  John  Dodd  and  Robert  Cleaver,  4to.  1614. 

9  Gen.  xvii.  7.     Acts  ii.  39.  w  Psalm  ciii.  17.  "  Ibid.  cii.  28. 

12  Chap.  vii.  10;  ix.  13. 

13  See  Moses,  Acts  vii.  20.  David,  1  Sam.  xvi.  12.  Est.  ii.  7.  Job's  daughters,  xlii.  15. 
"  Chap.  xxxi.  30,  ^■'  Isa.  iii.  21.  See  Bishop  Lowth's  interesting  note,  is  Ver.  16. 
"  Ezek.  xvi.  16.    Neh.  iii.  4.    Comp.  2  Sam.  xi.  2;  xiv.  25,  26;  xv.  1—6. 

"8  Chap.  xxvi.  9.  ^s  Ecc,  viii.  1.     Chap.  xxxi.  30. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  109 

ments"  of  grace,  "which  are  in  the  sight,  of  Gol  of  great,  price.'" 
Many  "a  lovely  form  enshrines  a  revohing  mind.  All  external — 
even  all  intellectual — accompli-^^iments  toithout  discretion  is.-^ne  in 
barreimess.  So  entirely  do  we  depend  upon  God's  grace,  for  a 
fruitful  improvement  of  his  own  gifts  ! 

23.  The  desire  of  the  righteous  is  onhj  good :  hut  the  expectation  of  the  wicked 
is  wrath. 

'  Desire  is  the  wing  of  the  soul,  whereby  it  moveth,  and  is  car- 
ried to  the  tiling  which  it  loveth,  as  the  eagle  to  the  carcase,  in  the 
Scripture  Proverbs,^  to  feed  itself  upon  it,  and  to  be  satisfied  with 
it.'3  The  desire  of  the  righteous  imist  be  good,  because  it  is 
God's  own  work.^  It  must  be  only  good,  because  it  centres  in 
himself*  God  in  Christ  is  his  portion  :  and  w^hat  earthly  portion 
can  compare  with  it  P — his  object  /  and  what  object  is  worth 
living  for — worth  half  a  serious  thought — besides?'  Only  let  me 
subordinate  my  desires  to  his  will  ;^  and  I  shall  be  equally  happy, 
whether  they  be  granted  or  withheld.^  As  a  physician,  "heknow- 
eth  my  frame'"" — what  is — what  is  not — expedient  for  me.  '-As 
a  Father,  he  pitieth"  my  weakness.^'  As  a  God,  he  fully  supplies 
Wiy  real  need.^'^  The  desire,  therefore,  inwrought  by  him,  fixed 
on  him,  submitted  to  his  will — must  be  good.  But  might  not  an 
angel  weep  to  see  the  corrupt  mixture'^  of  worldliness,"  selfish- 
ness,'^ pride. '^  Yet  is  this  against  our  better  will.'''  The  main 
strength  of  the  desire  is  to  God;  even  though  the  tossing  tempest 
of  sin  and  Satan  may  combine  and  drive  it  out  of  its  course.'^  In 
despite  of  this  mighty  assault — ''  Lord,  all  my  desire  is  before  thee  : 
thou  knowestaU  things;  thou  knowestthat  I  love  thee.'"*  'Thou 
didst  put  into  my  mind  good  desires  ;  and  thou  wilt  bring  the  same 
to  good  etfect !'-" 

But  the  ez'pectation  of  the  wicked  is  discontent  and  opposition  to 
God.  Often  is  it  indulged,  but  with  the  fearful  accompaniment  of 
wrath.^^  And  how  shortly  will  the  deluding  dream  end  in  inex- 
pressible— eternal  trrath  !'^^  Oh  !  let  me  daily  test  my  desires  by 
the  true  standard,  and  discipline  them,  that  they  may  be  fixed 
upon  the  true  object;  so  that,  "delighting  myself  in  the  Lord,"  I 
may  find  them  '•'  granteiV  "exceeding  abundantly  above"  my  larg- 
est expectations.'^^ 

24.  There  is  that  scatfereth,  and  yet  increaselh ;  and  there  is  that  withholdeth 

1  1  Pet.  iii.  4,  "5.  2  Job  xxxix.  30.     Matt.  xxiv.  28. 

3  Bishop  Reynolds'  Treatise  on  the  Passions.      Works,  p.  (iGB. 

^  Psahn  X.  17.     Rom.  viii.  26.  5  Psal.n  Ixxiii.  2.5.     Isa.  xxvi.  8.  9. 

6  Psulai  iv.  G,  7.  1  Rom.  xiv.  8,  9.      1  Cor.  vi.  19,  20.    Pliil.  i.  21. 

8  1  John  V.  14.  9  1  Kin'Ts  viii.  17,  18.  i"  Ps:ihn  ciii.  14. 

11  Ihiti.  verse  13.  12  phil.  iv.  19.  '3  Comp.  Arli.lc  ix. 

»  Marii  X.  35—37.  15  2  Sam.  xxiii.  15.    Jon.  iv.  8—11. 

18  1  Chron.  xxi.  1,  2,  8.  n  Rom.  vii.  15—17.  '^  Il>i'l-  v.  2i. 

19  Psal.n  xxxviii.  9.     John  xxi.  17.  20  Collect  for  Easter-Day. 

21  Num.  xi.  IS— 33.     Psalm  Ixxviii.  29—31  ;  cvi.  15.     Comp.  Hos.  xiii.  U. 

22  Verse  7.     Cha)..  x   28.     Luke  xvi.  23.     Rom.  ii.  8,  9.     Heb.  x.  27. 

23  Chap.  X.  24.     Psalm  xxxvii.  4;  Ixxxi.  10.     Eph.  iii.  20. 


110  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

mere  t^an  is  meet,  but  it  fen:klh  to  poverty.^     25.   T':e  lihzral  soul  (soul  of  bless- 
ing, Marg.)  shaU  be  made  fat :  and  he  that  watereth  shall  be  watered  also  himself. 

God  has  put  a  mark  of  distinguishing  favor  upon  the  exercises 
of  that  mercy,  which  is  his  own  attribute.  He  scatters  his  bless- 
ings riciily  aroimd  f  and  those  that  partake  of  his  spirit  do  the 
same.  Men  may  scalier  in  improvidence  and  sin,  and  it  tendeth 
to  poverty.'^  But  there  is  that  scattereth,  and  yet  increaseth.  The 
husbandman,  scattering  his  seed  "  plentifully"  over  his  field,  ex- 
pects a  proportionate  increase.  And  shall  not  the  man  of  God, 
"dispersing  abroad"  the  seed  of  godliness^— consecrating  his  sub- 
stance and  inliuence — to  the  Lord, — "as  he  has  opportunity,  doing 
good  unto  all  men"^^ — shall  not  he  leceive  a  plentiful  increase  ?* 
The  men  of  the  world  hazard  all  in  uncertain,  and  often  ruinous, 
speculations.  But  in  this  scattering  there  is  no  uncertainty — no 
speculation.  Have  faith  in  God  ;  and  laying  out  for  him  will  be 
laying  up  for  ourselves.''  This  will  be  abundantly  manifest  either 
in  a  visible  enlargement  of  earthly  blessings,^  or  in  a  satisfying  en- 
joyment of  a  more  limited  portion.^  The  reward  of  grace  will  be 
given  in  the  gracious  acceptance  of  our  God,'"  and  in  a  blissful  re- 
ception into  everlasting  habitations.'"' 

But  is  the  covetous  worldling  happier — nay — is  he  richer — in 
withholding  more  than  is  meet  /'^  '  Seldom  does  he  prosper  much 
even  in  the  world.  Por  God  metes  to  men  in  their  own  measure; 
and  bad  crops,  bad  debts,  expensive  sickness,  and  a  variety  of  sim- 
ilar deductions,  soon  cimount  to  far  more  than  liberal  alms  would 
have  done."^ 

Still  more  clearly  does  the  Lord  mark  his  hlessing  and  his  blast 
in  the  spiritual  dispensation.  The  liberal  soul  is  made  fat  in  the 
healthful  vigor  of  practical  godliness  ;'^  and  while  he  is  the  soul  of 
blessing  to  others,  he  is  watered  himself  with  the  descending 
showers.'^  Is  not  the  minister  refreshed  by  his  own  message  of  sal- 
vation to  his  people?  Does  not  the  Sunday  Scliool  Teacher  learn 
many  valuable  lessons  in  the  work  of  instruction  7  Does  not  the 
soul  of  tiie  District  Visitor  or  the  Christian  friend  glow,  in  carrying 
the  precious  name  of  Jesus  to  a  fellow-sinner  ?  Is  not  every  holy 
temper,  every  spiritual  gift,  every  active  grace,  increased  by  exer- 
cise ;  while  its  efficiency  withers  by  neglect?'^ 

26.  He  that  withholdeth  corn,  the  people  shall  curse  him:  but  blessing  shall  be 
upon  the  head  of  him,  that  selleth  it. 

Let  us  never  forget,  that  we  are  the  stewards  of  the  gifts  of 
God.'''     To  use  them  therefore  for  our  own  interests,  without  a  due 

1  '  There  are  ttiose,  who,  sowing  their  own,  make  it  more;  and  those  wlio  gather  and 
are  impoverished.' — LXX. 

2  Psahn  xxxiii.  5;  xxxvi.  5—7;  cxix.  64.  3  Chap.  xxi.  17.     Luke  xv.  13,  14. 
i  Psahn  cxii.  9.                                s  Qal.  vi.  10.  e  2  Cor.  ix.  6,  11. 

7  Chap.  iii.  9,  10;  xiv.  22;  xix.  17;  xxviii.  27. 

8  Luke  vi.  38,  into  ttry  bosom — the  sensible  experience  of  the  blessing. 

9  Dcut.  XV.  10.     Lukexi.  41.  is  Hel>.  xiii.  16. 

11  Lukexvi.  9.    Comp.lTiin.vi.il— 19.        12  Hag.  i.  4— 10.    Comp.  Cliap.  iii.  27. 

13  Scott  in  loco.  u  Isaiah  xxxii.  8. 

15  Isa.  Ivui.  10,  11.  '6  Matt.  xxv.  29.  "  2  Cor.  ix.  11. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  Ill 

regard  to  our  neighbor,  is  unfaithfulness  to  God.'  Is  it  not  therefore 
a  llagrautsin  to  withhold  the  very  "statfof  hfe  ;"^  thuj  liolding  bade 
the  liaiid  of  God  stretched  out  in  bounty  over  our  land?  This 
may  indeed  be  a  prudential  restraint  in  a  time  of  scarcity.^  Pri- 
vate interest  may  also  claim  a  measure  of  consideration.  But  a 
grasping  and  grinding  spirit — a  spirit  of  selfish  monopoly — raising 
the  price  for  gain  with  manifest  suffering  to  the  poor — will  bring 
a  piercing  curse.  And  here  the  curse  of  the  people  may  be  the 
curse  of  God.*  For  if  the  cry  of  oppressed  individuals^ — nuicli 
more  that  of  an  oppressed  people — will  "  enter  into  the  ears  of  the 
Lord  of  Sabaoth.' "^ 

The  point  of  the  antithesis  apparently  fails,  only  to  give  stronger 
security  to  the  blessing.  The  curse  comes  directly  from  the  peo- 
ple— the  blessing  from  above.  To  him  that  subordinates  his  own 
interest  to  the  public  good — blessing  shall  be  upon  his  head^  de- 
sceiuhng  immediately  from  the  fountain  of  all  grace. 

Would  that  the  cry  for  the  bread  of  life  were  as  earnest  and  uni- 
versal as  for  the  bread  that  perisheth  !  But  if  he  be  justly  cursed 
that  withholds  the  one  ;  much  more  he  that  unfaillifiiUy  and 
cruelly  withholds  the  other.  And  \i  blessing  be  upon  the  head  of 
him  that  selleth  the  corn  oi  this  life;  what  is  his  privilege,  who 
sells  not  indeed  the  bread  of  life,  but  dispenses  it  to  his  fellow-sin- 
ners "without  money,  and  without  price  !"^  Will  not  "the  bless- 
ing of  him  that  was  ready  to  perish  come  upon  him  .'"^  The  sup- 
ply IS  abundant.     Let  the  invitation  be  welcomed. 

27.  He  that  dlligenilij  sxketh  good,  procureth  favor :  but  he  that  snekclh  mis- 
chief, it  siiatl  conn  un'o  him. 

There  is  no  negative  existence.  All  of  us  are  living  for  good  or 
for  mischief.  True  happiness — solid  usefulness — consists  in  cen- 
tering the  interest  on  one  valuable  object — seeking  good.  Nor 
must  this  be  done  cursorily.  We  must  not  wait  to  have  it  brought 
to  us.  We  must  look  out  for  it,  seek  it  diligently^  rise  up  early, 
and  spring  with  joy  to  the  work.  Let  us  awake  to  the  conscious 
responsibility  of  having  the  means  of  blessing  our  fellow-sinners 
in  our  own  hands.  Every  talent  finds  its  suitable  sphere,  and  may 
be  "put  out  to  usury"  with  large  returns.  There  is  the  practical 
exercise  of  "  pure  and  un  iefiled  religion — visiting  the  fatherless 
and  afflicted  ;'""  the  teaching  of  the  ignorant ;  the  instruction  of 
the  young — the  rising  hope  of  our  Church — a  work  of  deepening 
interest  and  anxiety.  Let  each  of  us  try  what  we  can  do  ;  and, 
whether  it  be  little  or  much,  do  it  prayerfully,  faithfully,  heartily  ; 
not  damped  by  trifiing  hindrances ;''  nor  making  the  power  of  do- 
ing little  an  excuse  for  doing  nothing.     In  living  for  others,  we 

1  Matt.  XXV.  2i;,  27.                        2  isa.  iii.  l.  3  Gen.  xli.  40—49. 

■*  The  original  i;n|jlies  the  piercing  of  a  sword,  or  dagger,  as  if  the  sultish  spoiler,  as 

it  were,  pierced  through  and  stubbed  to  death  by  the  curses  of  Ike  people. — Cartwright 
in  lo.-.o. 

3  Ex.  xxii.  22 — 24.     James  v.  4.  6  Amos  viii.  4—8. 

7  Chap.  X.  tj.     See  Gen.  xhx.  2J.                      **  Isa.  iv.  1.  9  Job  xxix.  13. 

10  Jam.  i.  27.     Co.up.  Matt.  xxv.  35,  3G.     2  Tim.  i.  i^i,  17.  "  Eccl.  xi.  4. 


112  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

live  for  our  trus  liappiness.  In  seeking  ddigently  their  good,  we 
procure  favor  ;  ol  ten  from  man  ;'  always  from  God. ^  lie  honors 
a  little  strength  laid  out  for  lum.^  He  accepts  the  single  talent.* 
And  'tilling  np  every  hour  with  some  prolitahic  labor,  eilher  of 
heart',  head,  or  liands  (as  Hraiuerd  justly  observed)  is  an  excellent 
means  ot"  spiritual  peace  and  boldness  before  God.'^ 

But  Satan  finds  employment  for  his  servants  in  seeking  mischief .* 
And  how  does  their  ceaseless  energy  put  to  shame  our  indiffer- 
ence !  Yei  their  own  mischief  often  comes  to  them.''  So  Satan 
himself  found  it.  The  'mischief  that  he  brought  upon  man  came 
upon  his  own  head.^  His  servants  often  become  the  victims  of 
their  own  delusions,^  with  the  fearful  aggravation  of  having 
dragged  multitudes  with  theai  into  the  pit  of  ruin.  What  then 
will  be  the  fruit  of  my  diligence  ?  Will  it  be  a  blessing  or  a  curse 
to  ntiy  fellow-sinners  ?  O  my  God  !  may  it  be  from  thee,  and  for 
thee  ! 

28.  He  that  irusielh  in  his  riches  shall  fall:  but  the  righteous  shall  flourish  as 
a  hranca. 

Here  is  the  cause  and  misery  of  the  fall.  Man  seeks  his  rest  in 
God's  blessings,  in  opposition  to  himself"  Riches  are  one  of  his 
grounds  of  trust."  He  depends  on  them,  as  the  saint  upon  his 
God.'^  And  is  not  this  the  '-denial  of  the  God  that  is  above  ?"'^  A 
revolting  truth  indeed!'^  such  as  only  the  heart  crucified  to  the 
world  by  the  cross  of  Christ  can  receive.  Not  that  the  possession 
of  riches  is  a  sin,'^  but  the  trusting  in  them}^  Nor  may  it  be  al- 
ways wrong  to  improve  an  opportunity  of  increasing  them.  But 
no  one  that  cares  for  his  own  soul,  and  believes  the  testimony  of 
the  Word  of  God,"  will  seek  such  an  opportunity;  or  even  avail 
himself  of  it  witliout  a  plain  call,  and  clear  atlvantage  for  the 
gloiy  of  God.'^  Let  God  be  our  satisfying  portion.  Let  him  be 
supremely  loved  and  honored,  and  he  will  determine  for  us,  whe- 
ther the  worldly  advantage  be  a  Providence,  or  a  temptation  in 
our  path. 

Disappointment  Avill  be  the  certain  end  of  this  trust. '^  When 
we  neeJ  a  staff,  we  shall  find  a  piercing  spear.^"  Or  we  shall  fall, 
like  the  withered  leaf  or  blossom  before  the  blast. ^^  And  how 
many  a  lovely  blossom  has  \\\ws  fallen !^^  Thus  does  "  the  rich 
man  fade  away  in  his  ways  l"^^ 

1  Chap.  xvi.  7.     Gen.  xlvii.  25.     Esth.  x.  3. 

2  Chill),  xii.  2;  xiv.  22.     Neh.  v.  l(j— 19.  3  Rpy.  iii.  8.  ^  2  Cor.  viii.  12. 
5  Lite  of  Hrjiiierd — Edwards's  Works,  8vo.  Vol.  iii.  148.                  S  Ps.  xxxvi.  3,  4. 

1  Ver.  :i,  15,  IG.     Esth.  vii   10.     Ps.  x.  2;  Ivii.  G.  «  Gen.  iii.  1—0,  14,  15. 

9  2  Th.s.  11.  10,  11.     2  'I'iin.  iii.  13.  i"  Comp.  Jer.  ix.  23,  24. 

11  Chap.  X.  15.     Luke  xii.  lli— 21.  12  Chap,  xviii.  10,  li. 

13  Job  xxxi.  21,  25,  28.  n  Luke  xvi.  9—14. 

15  See  the  gilt  of  God  to  Abraham,  Gen.  xxiv.  35  ;  to  David,  1  Chron.  xxix.  12 — IG; 
to  Soloaioii,  2^  Ciiroii.  i.  10 — 12  ;  to  Job,  xlii.  11,  12. 

16  Mark  x.  24.  '?  Uomp.  Mark  x.  25-27.     1  Tim.  vi,  9,  10. 
13  Luke  xvi.  9;  xix.  13.     1  Tim.  vi.  18,  19. 

19  Chap,  xxiii.  5.     Ps.  xlix.  G— 12.     Ecc.  v.  10,  1 1  ;  vi.  2.     Jcr.  xlix.  4,  5. 

20  1  Tim.  VI.  10.         2L  i>eut.  viii.  17—19.     1  Tuu.  vi.  10,  11.  2i  Murk  x.  21,  23. 
23  Jam.  1.  10,  11. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  113 

But  the  righteous  is  the  branch— not  like  the  leaf  or  blossom, 
easily  shaken  and  withered;'  but  abiding  in  the  true  and  hving 
vine  :  full  of  life  and  fruit.^  There  may  be,  as  in  nature's  winter, 
times  of  apparent  darkness.  But  the  spring  returns,  and  with  it 
the  branch  flourishes ;  never  ceasing  from  yielding  fruit;  yea — 
filled  witli  the  fruit  of  righteousness  ;"^  the  branch  of  "  the  Lord's 
planting ;  the  work  of  his  hands,  that  he  may  be  glorified  ;"  to  be 
transplanted  in  his  own  best  time  to  the  other  side  of  the  river, 
where  "  the  leaf  shall  not  fade,  neither  shall  the  fruit  thereof  be 
consumed."^  Shall  not  this  prospect  fill  us  with  lively  joy  and 
praise  ] 

29.  He  that  troubleth  his  own  house  shall  inherit  the  wind:  and  the  fool  shall  be 
servant  to  the  wise  of  heart. 

A  house  at  unity  with  itself,  flourishes  under  the  special  favor 
of  God.^  But  a  house  troubled  with  division,  "  cometh  to  desola- 
tion."^ Often  also  the  irreligion  or  ungoverned  passions  of  the 
Head  blights  the  comfort  of  the  family.''  Indeed  he  cannot  neg- 
lect his  own  soul  without  injury  to  his  house.  He  deprives  them 
of  the  blessing  of  holy  prayers  and  godly  example  ;  while  he 
troubles  them  with  the  positive  mischief  of  his  ungodliness,  and 
himself  inherits  the  wind  in  utter  disappointment.^  Thus  did  the 
rebellion  of  Korah* — the  sin  of  Achan'" — the  neglect  of  Eli'^ — the 
wickedness  of  Jeroboam  and  Ahab'^ — the  perverseness  of  the  re- 
builder  of  Jericho'^ — trouble  their  house  to  its  ruin.  Prayeiiess, 
careless  Parents  !  ponder  the  responsibility  of  bringing  a  curse  in- 
stead of  a  blessing  upon  your  families.  What  !  if  your  "  root 
should  be  as  rottenness,  and  your  blossom  go  up  as  dust?""^ 

What  if  a  man — instead  of  building  up  his  house,  should  be  '  so 
foolish  as  to  misspend  himself,  and  come  to  be  a  servant  at  the 
last  to  him  that  is  ivise  to  get  and  keep  his  own?''^  Such  retribu- 
tions have  been  known. '^  The  abuse  of  the  gifts  of  God,  and  the 
neglect  of  Christian  responsibility,  will  not  be  forgotten. 

30.  T'le  fruit  of  the  righteous  is  a  tree  of  life ;  and  he  that  icinneth  (taketh, 
Marg.)  souls  is  wise. 

Here  is  the  fruit  of  the  flourishing  branch.^'  The  whole 
course  of  the  righteous — his  influence,  his  prayers,  his  instruction, 
his  example — is  a  tree  of  life.  What  the  tree  of  life  was  in  para- 
dise— what  it  will  be  in  heav^en — that  he  is  in  this  wilderness — ■ 
fruitful,'^  nourishing,'^  healing.^"  Wisdom  toivin  souls \s  the  pre- 
cious fruit.     For  though  only  he,  who  purchased  souls  by  his 

1  See  the  same  contrast,  Ps.  lii.  7,  8. 

2  John  XV.  4,  5.  3  jer.  xvii.  8.     Phil.  i.  11.  *  Isa.  Ix.  21.     Ez.  xlvii.  12. 
5  Psalm  cxxxiii.             ^  Matt.  xii.  23.                                  "^  1  Sam.  xxv.  17. 

8  Hos.  viii.  7.     Psahn  xlix.  11,  12.  9  Num.  xvi.  32,  33. 

"  Josh.  vii.  24,  25      Coinp.  Chap.  xv.  27.  'i  1  Sam.  ii.  30—33. 

12  1  Kings  xiv.  9—11 ;  xxi.  20—22.  "  ibid.  xvi.  34. 

"  Isa.  V.  24.  15  Bishop  Hall.  is  Luke  xv.  13—15.  i'  Ver.  28. 

>s  Rev.  xxii.  2,  with  Chap.  x.  11,  31,  32.     Can.  iv.  12—16. 

19  Rev.  ii.  7,  with  Chap.  x.  21.  20  Rgv.  xxii.  2,  with  Chap.  xii.  18;  xv.  4. 

15 


114  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

blood,  can  win  them  to  himself  (and  who  that  knows  the  work  but 
will  give  him  all  the  praise  ?) ;  yet  has  he  set  apart  men  given  to 
the  work  ;  '  drawing  souls  to  God,  and  to  the  love  of  him  ;  sweetly 
gaining  and  making  a  holy  conquest  of  them  to  God."  This  was 
the  loisdom  of  our  Divine  Master.  He  "  taught  the  people  as 
they  were  able  to  bear  it,"^  accommodating  him.self  to  their  con- 
venience,^ and  their  prejudices,''  if  that  he  might  win  tlieir  souls. 
And  truly  were  these  opportunities  "his  meat  and  drink."  For 
when  "  wearied  with  his  journey,  he  sat  down  on  the  well,"  thirst- 
ing for  water ;  far  more  intensely  did  he  thirst  for  the  soul  of  the 
poor  sinner  before  liiin  ;  and,  having  icon  her  to  himself,  he  forgot 
his  own  want  in  the  joy  of  her  salvation.^  In  close  walking  after 
this  pattern  of  wisdofn,  did  the  great  Apostle  "  become  all  things 
to  all  men,  that  he  might  by  all  means  gain  some."*  God  grant 
that  no  Minister  of  Christ  may  spend  a  day,  without  laboring  to 
witt  at  least  one  soul  for  heaven  ! 

But — blessed  be  God  ! — this  fruit — this  wisdom — is  not  confined 
to  the  Ministers  of  the  Gospel.  Do  we  love  our  Lord?  Arise  !  let 
us  follow  him  in  this  happy  work,  and  he  will  honor  us.  The 
righteous  wife  loins  her  Itusband's  soul  by  the  ivisdoT?i  of  meek- 
ness and  sobriety.''  The  godly  neighbor  ivins  his  fellow-siuner  to 
the  ways  of  God,  by  the  patient  energy  of  faith  and  love.®  The 
Christian,  who  neglects  his  brother's  salvation,  fearfully  hazards 
his  own.  He  is  gone  back  to  his  native  selfishness,  if  his  profes- 
sion does  not  exhibit  some  image  of  that  "  love  and  kindness  of 
God,  which  hath  appeared  unto  men."  What  is  the  wisdom  of  the 
philosopher,  the  scholar,  or  the  statesman — compared  with  this 
wisdo7n  to  loin  souls  ?  If  any  one  soid  be  taken,  the  honor  passeth 
thought.  No  ambition  so  great — no  results  so  glorious.  "They 
that  be  ivise  shall  shine  as  the  brightness  of  the  firmament ;  and 
they  that  turn  many  to  righteousness  as  the  stars  forever  and 
ever."'^  Every  soul  won  by  this  wisdom,  will  be  a  fresh  jewel  in 
the  Saviour's  crown — a  polished  stone  in  that  temple,  in  which  he 
will  be  honored  throughout  eternity. 

31.  Behold!  the  righteous  shall  he  recompensed  in  the  earth;  much  more  the 
wicked  and  the  sinner. 

The  inspired  application  of  this  proverb  infallibly  expounds  the 
mind  of  God.'"  It  is  introduced  to  us  with  a  special  call  to  atten- 
tion— Behold !  Let  the  righteous  expect  from  their  relation  to 
God — not  immunity — but  strict  recompence}^  Tiiey  are  under  the 
discipline,  thougli  not  under  the  curse,  of  the  rod.  Such  is  our 
too  high  estimation  of  the  world,  conformity  to  its  ways  and  spirit, 
and  forgetfulness  of  our  inheritance   and  home  ;  that  but  for  the 

1  Diodati.  ^  Mark  iv.  33.  3  Ibid.  vi.  31—34. 

4  Matt.  xi.  16—19 ;  xvii.  24—27.  5  John.  iv.  G,  32—34. 

6  1  Cor.  ix.  20—22;  x.  33.  i  1  Cor.  vii.  16.     1  Pet.  iii.  1,  2. 

8  Jam.  V.  19,  20.  9  Dan.  xii.  3. 

10  1  Peter  iv.  18,  is  verbatim,  LXX.  translation  of  this  version—'  Si  Justus  vix  vivit, 
impius  et  peccator — ubi  rcperietur  V — Syr. 

"  Amos  iii.  2.     1  Pet.  iv.  17.     Comp.  Jer.  xxv.  29. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  ]  15 

rod,  we  should  soon  backslide  to  our  stubborn  wantonness.  The 
righteous  therefore  are  recomjiensed  in  the  earth}  Every  perfec- 
tion of  God  is  glorified  in  his  dispensation  towards  them.  As  a 
wise  Father,  he  will  not  indulge  them  in  sin.  As  a  holy  God  he 
must  show  in  them  his  abhorrence  of  it.  As  a  faithful  God'  he 
will  make  the  chastisements  of  his  rod  the  means  of  their  restora- 
tion.2  But — ^blessed  be  God — all  the  penal  curse  is  subtracted. 
We  are  recompensed  in  the  earth  ;  not,  as  we  deserve  to  be  in 
hell.  Nay — "  we  are  chastened  of  the  Lord,  that  we  might  not  be 
condemned  witli  the  world  ;"3  punished  here,  that  we  mio-ht  be 
spared  forever ;  recompensed  in  the  earthy  to  be  made  meet  for 
heaven.^ 

Much  more  then  will  the  wicked  and  the  sinner  he  recompensed. 
If  the  children  be  scourged,  much  more  the  rebels.  If  the  father- 
ly corrections  be  so  terrible,  even  when  the  child  be  accepted  ; 
what  must  be  the  unmingled  wrath  for  the  wilful  sinner !  "  If 
the  righteous  scarcely  be  saved  ;  where  shall  the  ungodly  and  the 
sinner  appear  ?"^  "  If  they  do  these  things  in  the  green  tree,  what 
shall  be  done  in  the  dry  ?"«  "  Behold,  the  day  of  the  Lord  cometh, 
that  shall  burn  as  an  oven;  and  all  that  do  wickedly  shall  be  as 
stubble.'"'  Let  the  icicked  tremble.  Let  the  child  of  God  be  hum- 
bled in  the  dust — "  My  flesh  trembleth  for  fear  of  thee,  and  I  am 
afraid  of  thy  judgments."® 


CHAPTER   XII. 

1.  Whoso  loveth  inslrmtion  loveth  knoivledge :  but  he  that  hateth  reproof  is  bru- 
tish. 

Instruction— SiS  we  gather  from  the  contrast,  chiefly  implies  dis- 
ciphne^ — that  most  needful  course  for  acquiring  spiritual  knoiv- 
ledge}°  For  so  contrary  is  it  to  our  proud  hearts,  that  the  submis- 
sion of  the  will  is  our  only  road  to  Christian  attainment."  Yet 
the  value  of  this  attainment  abundantly  covers  the  cost.'^  A  faith- 
ful ministry,  therefore,  is  a  most  valuable  blessing  ;  and  indeed,  all 
insiriictive  discipline  "may  well  be  loved  as  the  way  of  life.'"^ 

To  hate  reproof— diS  if  it  were  an  affront  to  be  told  of  our  faults 

1  Jacob,  Gen.  xxvii,  with  xxxvii.  Moses  and  Aaron,  Num.  xx.  12,  with  Deut.  iiL 
2S— 26 ;  xxxii.  48—52.  P-s.  xcix.  6—8.  Eli,  1  Sam.  ii.  27—36.  David,  2  Sam.  xii. 
9—12.  Ps.  xxxii.  3,  4 ;  xxxviii.  1—5.  Solomon,  I  Kings  xi.  9—13.  The  disobedient 
prophet,  Ibid.  xiii.  21—24.     Hezekiah,  Isa.  xxxix.  1—7. 

2  Ps.  Ixxxix.  30—32.  3  1  Cor.  xi.  32.  4  Heb.  xii.  10. 
5  1  Pet.  iv.  18.                        6  Luke  xxiil.  31.                          7  Mai.  iv.  1. 

8  Ps.  cxix.  120.  9  Comp.  Judg.  viii.  16.     Jer.  vi.  8. 

'«  Ps.  cxix.  67,  71.  11  Matt,  xviii.  3,  4.  12  Phil.  iii.  8. 

13  Chap.  ix.  8.  Ps.  cxii.  5,  with  Chap.  vi.  23.  Comp.  Ps.  xvi.  7;  xcii.  12.  Jer. 
Kxxi.  18. 


116  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

— argues  not  only  want  of  grace/  but  want  of  understanding — 
brutish  folly  :-  '  like  the  horse,  which  bites  and  kicks  at  the  man. 
who  perforins  a  painful  operation  upon  him ;  though  absolutely 
necessary  for  removing  a  dangerous  distemper.  He  is  surely  a 
brute,  and  not  a  rational  creature,  who  has  swallowed  poison,  and 
will  rather  suffer  it  to  take  its  course,  than  admit  the  necessary  re- 
lief of  medicine,  lest  he  should  be  obhged  to  confess  his  folly  in  ex- 
posing himself  to  the  need  of  it.'^  O  for  a  teachable  spirit,  to  "  sit  ^•■ 
at  the  feet  of  our  Divine  Master,"  and  "  learn  of  Him  !" 

2.  A  good  man  ohtainetli  favor  of  the  Lord:  but  a  man  of  loicked  devices  will  he 
condemn. 

Goodness  is  "  the  fruit  of  the  Spirit,"^  The  good  man  there- 
fore is  a  man  filled  with  the  Spirit.  He  reflects  the  munificent 
goodness  of  God.'  He  is  not  only  the  subject,  but  the  almoner,  of 
grace;  not  only  "enriched"  with  all  blessings  for  himself,  but 
"unto  all  bountifulness"^  for  the  service  of  his  fellow-creatures.'' 
As  a  benefactor  to  mankind,  he  commands  our  devoted  gratitude, 
but  as  a  far  richer  reward  (of  grace  indeed — not  of  debt^)  he  oh- 
taiyieth  favor  of  the  Lord.^  What  are  all  this  world's  treasures 
compared  with  it?'"  Is  it  not  the  joy  of  our  salvation ;' '  our 
soothing  mercy  ;^^  our  covering  shield,^^  in  the  near  prospect  of 
eternity — our  aljsorbing  interest  ?i^  And  if  here,  in  a  world  of 
sin,  it  be  "hfe,  yea,  better  than  life  j'"^  what  will  be  the  unclouded 
sunshine —  '  the  path  of  life" — "  the  fulness  of  joy  in  his  heavenly 
presence — the  pleasures  at  his  right  hand  for  evermore  !"»^ 

The  contrast  to  the  good  man  is — not  the  man — (which  alas  ! 
may  be  a  child  of  GocP'^)  in  whom  uncked  devices  are  found,  but 
the  man  of  these  devices.  He  lives  in  them  as  his  element ;  his 
mind  is  set  upon  them.  He  contrives  them.  He  follows  them  as 
his  course  and  delight."  Instead  oi  favor,  here  is  condemnation 
justly  merited.  He  is  '■^  condemned  already. ''^^^  Nay — his  sting 
of  conscience  and  the  curse  of  God  is  present  condemnation.^^ 
But  what  will  it  be,  when  the  All-seeing  Judge  "  shall  be  a  swift 
witness  against  him  !"^' 

3.  A  man  shall  not  be  established  by  ivickedness :  but  the  root  of  the  righteous 
shall  not  be  moved. 

The  man  of  evil  devices  may  prosper  for  a  time,  but  he  shall 
?iot  be  established  by  ivickedness  ;  except  so  far  as  God  may  per- 
mit it,  in  the  sovereignty  of  his  purposes,  and  the  judicial  chasten- 

1  Chap.  X.  17 ;  xv.  10.  2  isa.  i.  2,  3.    Jer.  viii.  7. 

3  I^awson  in  loco — Comp.  Ps.  xxxii.  9.  ^  Gal.  v.  22. 

5  Matt.  V.  44,  45.  ^  2  Cor.  ix.  11.  ^  See  Rom.  v.  7.  »  Luke  xvii.  10. 

9  Isa.  Iviii.  8—11.     Comp.  Neh.  xiii.  14,  22,  31.     1  Pet.  iii.  11, 12. 
10  Psalm  iv.  6,  7.  n  Ibid.  Ixxx.  19  ;  Ixxxv.  6,  7. 

12  Ibid.  cxix.  76.  i3  ibid.  v.  12.     Rom.  viii.  31.  ^  2  Cor.  v.  9,  10. 

'5  Psalm  XXX.  5;  Ixiii.  3.  's  Ibid.  xvi.  11. 

17  1  Sam.  XXV.  21,  22.    2  Sam.  xi.  12—15. 

18  Chap.  i.  10—12 ;  vi.  18  ;  xiv.  17.    Isa.  xxxii.  6,  7.  i^  John  iii.  18,  19- 
so  Isa.  xlvii.  10,  11.     Zech.  v.  3,  4.     1  Kings  xii.  25—30;  xiv.  10. 

21  Mai.  iii.  5.    Ps.  1.  16—21. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  117 

ing  of  his  wrath.  But  how  soon  was  the  successful  treason  of 
Abiinelech/  and  the  Israehtish  kings^  brought  to  an  end  !  Ahab 
strove  to  establish  himself  in  despite  of  the  threatened  curse  of 
God.  He  increased  his  family,  trained  them  with  care  under  the 
tutelage  of  his  choicest  nobility.  And  surely  one  at  least  out  of 
seventy  might  remain  to  inherit  his  throne.  But  this  was  the  vain 
"  striving"  of  the  worm  "  with  his  Maker."  One  hour  swept  them 
all  away ;  and  not  a  word  of  the  threatening  fell  to  the  ground.^ 
The  evil  device  of  Caiaphas  also,  to  establish  his  nation  by  loick- 
edness  was  the  means  of  its  overthrow.*  Such  is  the  infatuation 
of  sin  ! 

Firm  and  unshaken  is  the  condition  of  the  righteous.  Their 
leaves  may  wither  in  the  blast.  Their  branches  may  tremble  in 
the  fury  of  the  tempest.  But  their  root — the  true  principle  of  life 
shall  not  be  moved.  They  "  are  scarcely  saved"' — not  without 
many  tossings.  But  they  are  surely  saved — beyond  the  powers  of 
hell  to  destroy.  Does  not  thy  faith — Christian — sometimes /am^ 
in  the  wearisome  assaults  of  thy  implacable  enemy?  Rejoice  in 
the  assurance,  that  it  cannot  fail.^  Thou  art  "  rooted  and 
grounded"  in  a  sure  foundation.''  "  The  Lord,  who  is  thy  strength" 
— let  him  be  "  thy  song" — '  He  only  is  my  Rock  and  my  sal- 
vation, I  shall  not  be  greatly  moved — I  shall  not  be  moved  at 
all.'« 

And  how  bright  is  this  prospect  for  the  Church  !  It  shall  not 
he  moved.^  Triumphant  is  her  confidence  in  the  day  of  conflict. 
"  The  gates  of  hell  shall  not  prevail.  No  weapon  that  is  formed 
against  her  shall  prosper."'" 

4.  A  virtuous  woman  is  a  croion  to  her  husband:  but  she  that  maketh  ashamed 
is  as  rottenness  in  his  bones. 

Faithful,"  chaste,i2  reverentially  obedient,'^  immoveable  in  affec- 
tion," delighting  to  see  her  husband  honored,  respected,  and  loved  ; 
covering  as  far  as  may  be  his  failings  ;  prudent  in  the  management 
of  her  family,'^  conscientious  in  the  charge  of  her  domestic  duties  ;'* 
kind  and  considerate  to  all  around  her;'''  and — as  the  root  of  all 
"  fearing  the  Lord."'^ — Such  is  the  virtuous  ivoman — "  the  weaker 
vessel"  indeed,  but  a  woman  of  strength,^^  with  all  her  graces  in 

1  Judg.  ix.  54—57. 

2  1  Kings  xvi.  9,  10,  16.    2  Kings  xv.  10—14.     Comp.  2  Chron.  xxi.  4,  13—15. 

3  1  Kings  xxi.  21,  with  2  Kings  x.  1 — 7.  Compare  the  striking  figure  in  the  book 
of  Job  XV.  29 ;  xx.  5 — 9  ;  xxvii.  13 — 17. 

•>  John  xi.  49,  50,  with  Matt.  xxi.  39—44 ;  xxiii.  32—39.  5  i  Pet.  iv.  18. 

6  Luke  xxii.  31,  32.  7  Eph.  iii.  7.     Col.  ii.  7.     Isa.  xxviii.  16. 

8  Isa.  xii.  2.     Ps.  Ixii.  2,  6.     Comp.  Micah  vii.  8.    Rom.  viii.  31—39. 

9  Ps.  cxxv.  1,  2.     Isa.  xxvi.  1. 

10  Matt.  xvi.  18.     Isa.  Uv.  17.     Comp.  Zech.  xii.  3. 

•1  Chap.  xxxi.  11,  12.     Ruth  iii.  11.     1  Tim.  iii.  11.  12  Tit.  ii.  5.     1  Pet.  iii.  3. 

13  Eph.  V.  22,  23.  Tit.  ii.  5.  1  Pet.  iii.  1,  4—6.  Comp.  1  Cor.  xiv.  34,  35.  1  Tim. 
ii.  11,  12. 

'^  Tit.  ii.  4.  15  Chap.  xiv.  1 ;  xix.  14.     Tit.  ii.  4.  is  Chap.  xxxi.  27,  28. 

"  Ibid,  verses  20,  26.  is  Ibid,  verse  30. 

19  Heb.  Chap.  xxxi.  10.  Ruth  iii.  U.  ywn  a«Vrm.— LXX.  Strenua,  Schultens, 
Fortis,  Geier.     The  etymology  of  aper/j  in  Greek,  and  virtus  in  Latin  gives  the  meaning 


118  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

godly  energy.  Not  only  is  she  the  ring  on  her  husband's  finger, 
or  the  chain  of  gold  around  his  neck.  That  were  far  too  low. 
She  is  his  croivii — his  brightest  ornament' — drawing  the  eyes  of 
all  upon  him,  as  eminently  honored  and  blessed. ^ 

Truly  affecting  is  the  contrast  of  "  a  contentious,"^  imperious, 
extravagant,  perhaps  unfaithful  wife  ;  in  the  levity  of  her  conduct 
forgetting  her  proper  place  and  subjection :  seeking  the  admiration 
c.f  others,  instead  of  being  satisfied  with  her  husband's  regard. 
This  is  indeed  a  living  disease — rottenness  in  his  bo?ies  /  marr- 
ing his  usefulness  ;  undermining  his  happiness ;  perhaps  driving 
him  into  temptation,  and  "  a  snare  of  the  devil."  Let  a  young 
woman,  in  contemplating  this  holy  union,  ponder  well  and  in  deep 
prayer  its  weighty  responsibility.  Will  she  be  a  crown  to  her  hus- 
band, or  one  that  maketh  ashamed  7  "Will  she  be  what  God  made 
the  woman — "  an  help  meet,"^  or — what  Satan  made  her — a  temp- 
ter to  her  husband  ?^  If  she  be  not  a  crown  to  him,  she  will  be  a 
shame  to  herself.  If  she  be  rottenness  to  his  bones,  she  will  be 
a  plague  to  her  own.  For  what  is  the  woman's  happiness,  but  to 
be  the  helper  of  her  husband's  joy  ?  Oh  !  let  their  mutual  comfort 
be  sought,  where  alone  it  can  be  solidl}^  found^ — in  "  dwelling  to- 
gether as  heirs  of  the  grace  of  life."^  Better  never  to  have  seen 
each  other,  than  to  live  together  forgetful  of  this  great  end  of  their 
eternal  happiness. 

5.  The  thoughts  of  the  righteous  are  right :  but  the  counsels  of  the  wicked  are 
deceit.  6.  The  luor'ds  of  the  wicked  are  to  lie  in  loait  for  blood :  but  the  tnouth  of 
the  upright  shaU  deliver  them.  7.  The  joicked  are  oierthroum,  ami  are  not :  but 
the  house  of  the  righteous  shall  stand. 

The  workings  of  good  and  evil  are  here  traced  to  the  fountain- 
head.^  The  thoughts  of  the  righteous — "renewed  in  the  spirit  of 
their  mind"» — are  right.^"  He  learns  to  measure  every  thing  by 
the  unerring  rule,  and  to  lean  upon  his  God  in  the  careful  distrust 
of  himself.  Many  indeed  are  his  deviations.  But  there  is  an 
overcoming  law  within  that,  in  despite  of  all  oppositions,  fixes  his 
thoughts  with  delight  on  God  and  his  law,"  and  gives  to  them  a 
single  bias  for  his  service. '^  Widely  different  are  the  thoughts  of 
the  wicked,  ripening  into  counsels  fraught  with  deceit.  Such  were 
the  counsels  of  Joseph's  brethren  to  deceive  their  father  ;'3  of 
Daniel's  enemies,  under  pretence  of  honoring  the  king;"  of  San- 
ballat,  under  the  guise  of  friendship  ;i3  of  Haman,  under  the  cover 

of  manly  courage.  In  the  first  ages  of  barbarism  this  was  the  primary  virtue,  and  there- 
fore naturally  became  the  generic  term  of  virtue. 

1  Perhaps  there  may  be  some  allusion  to  the  crmcn  on  the  nuptial  day.— Comp.  1 
Cor.  xi.  7.  ^  ^  •  ^ 

2  Chap.  xxxi.  23.     Comp.  Ruth  iii.  11.  3  Chap.  xix.  13;  xxi.  9,  19. 

4  Jerome  aptly  compares  it  to  the  worm  eating  into  the  heart  of  the  tree,  and  destroy- 
ing it.     Trapp  in  loco. 

5  Gen.  ii.  18.  6  ibW.  iii.  6.     Comp.  1  Kings  xxi.  25.     Job  ii.  9,  10. 
">  1  Pet.  m.  7.                  8  See  Chap.  xxiv.  9.     Gen.  vi.  5.  9  Eph.  iv.  23. 

1"  Chap.  xi.  23.  n  psalm  cxxxix.  17,  18.     Rom.  vii.  15— 23. 

12  Psalm  cxxxii.  3—5.     Dan.  i.  8.  i3  Qen.  xxxvii.  18—20.  »  Dan.  vi.  4—7. 

ifi  Neh.  vi.  2. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  119 

of  patriotism  ;  1  of  Herod,  under  the  profession  of  worshipping  the 
infant  Saviour."  Indeed,  from  such  "  a  corrupt  fountain"  as  man's 
heart,  what  else  can  be  expected  but  "bitter  waters ?"3 

Then  look  at  loords — the  natural  organ  of  the  thoughts.  How 
murderous  were  the  words  of  Ahithophel,''  the  trap  laid  for  our  be- 
loved Lord  f  the  conspiracy  against  the  great  Apostle® — l]/i>'g  in 
wait  for  blood  T  The  fiercer  ebuUitions  of  humanity  may  indeed 
be  softened  down  and  restrained.^  Hut  the  principles  remain  the 
same.  The  fiery  elements  only  he  in  slumbering  cover,  and  often 
break  out,  wasting  the  very  face  of  society.  Yet  even  in  this 
bursting  storm  the  mouth  of  the  upright  preserves  them.^  The 
wisdom  of  our  Divine  Master  was  an  unfailing  preservative.^'^ 
The  same  mouth  was  a  cover  to  his  upright  disciples,  with  little 
of  man's  help,  and  much  of  man's  opposition ;  "  None  could  gain- 
say or  resist."  11 

But  do  we  not  wonder  at  the  long  suflfering,  that  suffers  the 
wicked  thus  to  load  the  earth  with  such  a  mass  of  guilt  and 
misery?  Yet  their  triumphing  is  but  for  a  moment.^^  Look  at 
Haman — his  deceitful  counsels,  his  bloody  words.  He  is  over- 
thrown., and  is  7iot.^^  For  "  shall  not  God  avenge  his  own  elect?"" 
Their  house,  feeble  as  it  often  is,  and  brought  low,''  shall  stand. 
They  shall  "have  a  place  in  the  Lord's  house,''  immoveable  here,i« 
and  in  eternity.^''  Yes — those  whose  thoughts  and  ivords  are  up- 
right they  shall  stand,  when  all  is  sinking  around — "  They  shall 
be  mine,  saith  the  Lord,  in  that  day  when  I  shall  make  up  my 
jewels."  1^ 

8.  A  man  shall  be  commended  according  to  his  wisdom :  but  he  that  is  of  a  per- 
verse heart  shall  be  despised. 

The  ordinary  judgment  of  this  world  is  to  "  put  darkness  for 
light,"  i»  and  therefore  to  commend  according  to  folly,  rather  than 
according  to  wisdom.  And  yet  even  hated  wisdom  often  carries 
its  voice  of  conviction  both  to  conscience  and  judgment,  and  a  7nan 
is  com?nended  according  to  it.  Hence  the  elevation  of  Joseph'^"  and 
Daniel  -^"^^  the  honor  paid  to  David  in  private  life  f^  and  the  univer- 
sal respect  shown  to  his  wise  son.^^  Our  Lord's  ivisdoJii  was  also 
commended — not  only  by  the  popular  voice,^'  but  even  from  the 
testimony  of  his   enemies.^'     The  wisdom  of  Stephen,   literally 

1  Esth.  iii.  8—10.  2  Matt.  ii.  7,  8. 

3  Jer.  xvii.  9.     Matt.  xv.  19.  t  2  Sam.  xvii.  1 4. 

5  Luke  XX.  19—21.    Comp.  Matt.  xxvi.  59—66. 

6  Acts  xxiii.  14,  15;  xxv.  3.     Comp.  Chap.  i.  11—16;  vi.  18.     Micah  vii   1   2 

7  Chap.  xxix.  10.  Ps.  xxxvii.  12,  11,  22.  ' 
s  See  Rom.  iii.  15,  as  the  proof  of  universal  and  total  depravity,  verses  9  10 
9  Chap.  xi.  9.     Dan.  i.  1 1—13.                       lo  Matt.  xxii.  34,  35,  46. 

"  Luke  xxi.  14,  15.     Acts  iv.  13,  14. 

12  Job  XX.  5 ;  xxvii.  18,  19.     Psalm  xxxvii.  35,  36.     Comp.  Chap.  x.  25,  30. 

13  Esth.  iii.  6—9;  vii.  10;  ix.  10.  h  Luke  xviii.  7. 
15  1  Kings  XV.  4.     2  Kings  viii.  19.     Psalm  cxxxii.  17.     Verse  3. 

IS  Isa.  Ivi.  4,  5.     Comp.  Chap.  x.  25,  30.  i7  Rev.  iii.  12.  is  Mai.  iii.  16—18. 

19  Isa.  V.  20.  20  Gen.  xli.  39. 

2'  Dan.  i.  17—21;  ii.  46-48;  v.  11,  12,  29;  vi.  3.  22  1  Sam.  xvi.  J8;  -xxm.  30. 

23  1  Kings  ui.  28 ;  iv.  29—34 ;  x.  1.  24  Matt.  vii.  28,  29.  25  John  vii.  46. 


120   ,       EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

"making  his  face  to  shine,"  overpowered  his  beholders  with  solemn 
awe.'  How  thrilling  will  be  tJie  commendation  of  ivisdom  before 
the  assembled  universe  !^  Who  will  not  then  acknowledge  the 
wise  choice  of  an  earthly  cross  with  an  heavenly  crown  ?^  This 
then  brings  honor — Not  dignity,  riches,  or  talent,  but  wisdoin.^ 
This  is  the  Lord's  commendation.  It  must  be  right.^  It  will 
stand  for  eternity. 

What  then  makes  a  man  despised  7  Not  his  poverty,  obscure 
circumstances,  or  misfortune.  But  perverseness  of  spirit,^  too 
proud  to  be  taught,  following  a  mad  course  to  ruin.  Perverse 
Nabal  was  desjnsed  by  his  own  family.''  And  of  all  such,  shame 
will  be  their  present  promotion* — their  eternal  doom.* 

9.  He  that  is  despised,  and  hath  a  servant,  is  better  than  he  that  honoreih  himself, 
and  lacketh  bread.  < 

A  man,  who  has  only  a  competency,  sufficient  to  have  a  ser- 
vant,^" and  making  no  appearance,  may  be  despised  by  his  richer 
neighbors. ''  But  his  state  is  better  than  the  proud  show  of  rank, 
without  the  means  of  sustaining  it,  or  of  one  humbled  by  Provi- 
dence, yet  unhumbled  in  heart.'^  Nothing  is  so  despicable  as  to 
be  proud,  where  there  is  nothing  to  be  proud  of;  when  a  man 
sometimes,  from  the  foolish  vanity  of  keeping  up  appearances,  de- 
bars himself  from  the  common  comforts  of  life — honoring  himself, 
and  lacking  bread.  Such  slaves  are  men  to  the  opinion  of  the 
world  !  Principle  is  sacrificed  to  pride ;  and  men  rebel  against 
Him,  who  makes  no  mistake  in  his  allotments,  and  often  appoints 
a  descent  from  wordly  elevation  as  a  profitable  discipline.'^  Yet  it 
is  hard,  even  for  the  Christian,  as  Bunyan  reminds  us,  '  to  go  down 
the  valley  of  Humiliation,  and  catch  no  slip  by  the  way.'  We  need 
our  Master's  unworldly  elevated  spirit"  to  make  a  safe  descent. 
Remember — "  the  pride  of  life  is  not  of  the  Father,  but  is  of  the 
world." '^  "Let  our  moderation  be  known  unto  all  men,"  under 
the  constraining  recollection — "  the  Lord  is  at  hand.'"^  How  will 
the  dazzling  glare  of  man's  esteem  fade  away  before  the  glory  of 
his  appearing ! 

10.  A  righteous  man  regardeth  the  life  of  Ms  beast :  but  the  tender  mercies 
(bowels,  Marg.)  of  the  wicked  are  cruel. 

The  minuteness  of  Scripture  is  one  of  its  most  valuable  proper- 
ties. It  shows  the  mind  of  God  on  many  points  apparently  trivial. 
Here  it  tests  our  profession  by  our  treatment  of  the  brutes.  They 
were  given  to  man  as  the  lord  of  the  creation,  for  his  use,  comfort, 
and  food  ;'^  not  for  his  wantonness.  A  righteous  tnaji  regardeth 
the  life  of  his  beast,  duly  attends  to  its  comfort,'**  and  never  presses 

1  Acts  vi.  10,  15.     Eccl.  viii.  1.  2  Luke  xii.  42—44.  3  Matt.  v.  11,  12. 

4  2  Sam.  XX.  18—22.  5  2  Cor.  x.  18. 

6  1  Kings  xii.  16.    Jer.  iv.  30.    Mai.  ii.  8,  9.  ^  1  Sam.  xxv.  17,  25. 

8  Chap.  iii.  35 ;  xi.  2;  xviii.  3.  9  Dan.  xii.  2.  i"  Chap.  xxx.  8,  9. 

'1  1  Sam.  xviii.  23.  12  Chap.  xiii.  7;  xxv.  14.     Luke  xiv.  11. 

'3  James  i.  10,  11.    Comp.  Dan.  iv.  32—37.  '*  John  vi.  15.         's  1  John  ii.  16. 

'6  Phil.  iv.  5.    Comp.  Mark  xiii.  1,  2.        it  Gen.  i.  28;  ix.  1,2.        is  jbid.  xxiv.  32, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  121 

it  beyond  its  strength.'  The  brutal  habits  therefore,  the  coarse 
words,  inhuman  blows,^  and  hard  tyranny  on  the  pubhc  roads  is 
disgraceful  to  our  nature.  The  dehght  of  children  in  putting  ani- 
mals to  pain  for  amusement,  if  not  early  restrained,  will  mature 
them  in  crueUy,  demoralize  their  whole  character,  and  harden 
them  against  all  the  sympathies  of  social  life.  For  as  Mr.  Locke 
wisel}^  observed,  '  they  who  delight  in  the  sufferings  and  destruc- 
tion of  inferior  creatures,  will  not  be  apt  to  be  very  compassionate 
and  benign  to  those  of  their  own  kind.'^  Thus  the  tender  mercies 
of  the  wicked  are  cruel — having  no  right  feeling;^  only  a  milder 
exercise  of  barbarity  ;^  and  usually  meted  out  for  some  selfish  end.^ 
But  why  is  this  humanity  marked  as  the  feature  of  a  righteous 
man  7  Because  it  is  the  image  of  our  heavenly  Father,  who 
spreads  his  cherishing  wings  over  his  whole  creation.''  As  though 
the  field  of  man  was  too  small  for  his  goodness,  he  regardeth  the 
life  of  the  heast.^  Witness  the  sanctions  of  his  law,^  and  the  dis- 
pensations of  his  judgments.'"  Nay,  even  did  he  by  miraculous 
interference  put  into  the  mouth  of  the  stupid  ass  to  plead  as  it 
were  the  cause  of  the  dumb  creation.''  Must  not  then  his  children 
reflect  his  whole  image  of  love?'-  And  is  not  the  want  of  any 
feature  of  this  image  a  mark  of  doubtful  relationship  to  him  ? 

11.  He  that  iilleth  his  land  shall  be  satisfied  loith  bread:  but  he  that  followeih 
vain  persons  is  void  of  understanding. 

Special  honor  is  given  to  the  work  of  tilling  the  laiid.  God  as- 
signed it  to  Adam  in  Paradise. '^  He  chose  it  as  the  employment 
of  his  eldest  son.  '^  Its  origin  appears  to  have  been  under  imme- 
diate Divine  Teaching,'^  In  ancient  times  it  was  the  business  or 
relaxation  of  Kings. '^  A  blessing  is  ensured  to  diligence  ;  some- 
times abundant  ;"^  always  such  as  we  should  be  satisfied  with.^^ 

The  principle  applies  alike  to  every  lawful  calling.  Industry  is 
an  ornamental  grace, '^  and  a  Christian  obligation.*^"  Most  amply 
is  its  reward  in  the  work  of  God.  How  rich  is  the  harvest  for  the 
diligent  student  of  the  Scriptures  !     Truly  he  shall  be  satisfied 

>  Ibid,  xxxiu.  13,  14.  2  Num.  xxii.  27. 

3  Thoughts  concerning  Education.  *  Gen.  xxxvii.  26 — ^28. 

5  1  Sam.  xi.  1,  3.     Luke  xxii.  13 — 16.     .Tohn  xix.  1 — 4.     Acts  v.  41. 

*  Acts  xxiv.  26,  27. — '  We  have  been  used  to  hear  much  of  the  benevolence  of  infi- 
dels, and  the  philanthrophy  of  deists.  It  is  all  a  pretence.  Self  is  the  idol,  and  self-in- 
dulgence their  object,  in  the  accomplishment  of  which  they  are  little  scrupulous  about 
the  means.  Where  self  is  the  idol,  the  heart  is  cruel.  While  they  talk  universal  charity, 
they  regard  not  the  cruelty  of  robbing  millions  of  the  consolations  of  religion.  Wlifle 
they  clamor  about  reform,  they  would  with  unfeehng  barbarity  exult  in  the  demolition 
of  venerable  establishments.  While  they  speak  of  harmless  gaiety  and  pleasure,  they 
would  treacherously  corrupt  piety,  and  pollute  unsuspecting  innocence.' — Holden  in  loco. 

'''  Ps.  xxxiii.  5 ;  cxlv.  9,  16 ;  cxlvii.  9.  ^  HjJJ  xxxvi.  6,  7. 

9  Exod.  xxii.  30.     Deut.  v.  14 :  xxii.  6,  7 ;  xxv.  4. 

10  Exod.  ix.  19.     Jonah  iv.  11.  n  Num.  xxii.  28—30.  12  Matt.  v.  44,  45. 

'3    Gen.  ii.  15.  "  ibid.  iv.  2.  i5  jsa.  xxviii.  23--26. 

'^2  Chron.  xxvi.  10.  Comp.  2  Kings  iii.  4.  'Omnium  rerum  ex  quibus  aUquid  zc- 
quiritur,  nihil  est  agriculture  melius,  nihil  uberius,  nihil  dulcius,  nihil  homine  libero 
dignius.'     Such  was  the  judgment  of  the  Roman  Moralist.— Cicero  De  Offic.  I.  xUi. 

"'  Gen.  xxvi.  12.  is  Chap.  xiii.  23;  xiv.  4;  xxvii.  23,  27;  xxviii.  19. 

'9  Chap.  xxxi.  13—22.  20  -^om.  xii.  11.     1  Thcss.  iv.  11. 

16 


122  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

with  bread.  But  idleness  is  a  spot  upon  our  royal  name.^  'The 
proud  person,'  as  an  old  writer  observes — '  is  Satan's  throne,  and 
the  idle  man  his  pilloio.  He  sitteth  in  the  former,  and  sleepeth 
quietly  on  the  latter.'^  The  man  therefore  that  followeth  vain 
persons,  instead  of  honest  labor,  proves  himself  to  be  void  of  U7i- 
derstaiidins;,  and  will  reap  the  fruits  of  his  folly.^  "  If  he  has 
not  been  faithful  in  the  unrighteous  Mammon,  who  will  commit  to 
his  trust  the  true  riches  ?"^ 

12.  The  wicked  desireth  the  net  of  evil  men:  but  the  root  of  the  righteous  yield- 
eth  fruit. 

Man  is  always  restless  to  press  onwards  to  something  not  yet 
enjoyed.  The  Christian  reaches  forth  to  higher  privileges  and  in- 
creasing holiness.'^  The  wicked  emulate  each  other  in  wickedness; 
and  if  they  see  evil  men  more  successful  than  themselves,  they 
desire  their  7iet^ — to  discover  their  plans,  in  order  to  imitate  them. 
Not  satisfied  with  the  honest  "  gain  of  godliness,"  they  desire  a 
net,  in  which  they  may  grasp  richer  treasures  of  this  world's  van- 
ity.^ The  history  of  the  church  strongly  illustrates  this  energy  of 
sin — Infidelity  and  Popery — one  net  following  another  with  more 
crafty  device.  Such  is  the  root  of  evil — fraught  with  destruction. 
But  the  root  of  the  7'ighteous  yieldeth  fruit — true,  solid,  abundant 
fruit ;  not  always  visible,  but  always  acceptable.®  Dependence  on 
Christ  is  the  source  of  this  blessing;  necessary  in  order  tofruit,^ 
and  never  failing  to  produce  it.'"  The  spiritual  branches  'are 
nourished  and  increased  by  the  living  root  of  God's  grace  and 
blessing.'" 

13.  The  wicked  is  snared  by  the  transgression  of  his  lips :  but  the  just  shall 
come  out  of  trouble. 

We  have  seen  the  intense  desire  of  the  wicked  to  snare  others  in 
the  net. ^^  Here  he  is  snared  himself:  The  transgression  of  his 
lips  becomes  the  snare  of  his  hfe.'^  '  Many  have  felt  the  lash  upon 
their  backs  for  the  want  of  a  bridle  on  their  tongues.'"  Such  a 
snare  were  the  lips  of  the  Amalekite  bringing  the  tidings  of  Saul's 
death.  Expecting  a  reward,  he  found  his  death. '^  Such  also  was 
Adonijah's  deceitful  petition  ;'^  the  hypocritical  loyalty  of  Daniel's 
enemies  ; '''  the  fearful  imprecation  of  the  devoted  nation. '®    The  lips 

1  2  Thess.  iii.  10—12.  2  Swinnock's  Christuan  Man's  Calling,  Part  I.  346 

3  Chap.  xiii.  20.    Jud.  ix.  4.    2  Sam.  xv.  11 ;  xviii.  7.     Acts  v.  36,  37. 

*  Luke  xvi.  9.  5  phil.  iii.  12—14. 

6  Ps.  X  8—10.     Jer.  v.  26—28.     Hab.  i.  15,  16.  ■?  1  Tim.  vi.  &— 10. 

8  Ps.  vi.  8 ;  xxxviii.  9 ;  Ivi.  8.     Mai.  iii.  16,  17. 

9  John  XV.  4.  Rom.  vii.  4.  It  was  the  remark  of  a  venerable  relative  of  the  writer's, 
who  was  never  suspected  of  enthusiasm — '  As  surely  as  the  vine-branch  can  have  no 
powers,  independent  of  the  root;  so  surely  cannot  the  Christian  think,  act,  or  live,  as 
such,  but  only  so  far  as  he  derives  his  abihties  from  the  stock,  on  which  he  is  engrafted.' 
The  Rev.  William  .tones'  (Navland)  Enquiry  upon  the  Spring,  p.  36. 

10  John  XV.  5.  11  Diodati.  i2  Verse  12.  13  Chap,  xviii.  7.     Ps.  Ixiv.  8. 

"  Henry  in  loco.  is  2  Sam.  i.  2 — 16,  also  iv.  5—12. 
16  1  Kings  i.  51—53 ;  ii.  13—25.  i7  Dan.  vi.  7,  8,  24. 

18  Matt,  xxvii.  25. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  123 

of  the  lulcked  miss  their  mark,  and  become  the  instruments  of  his 
ruin.' 

On  the  other  hand  the  godly  exercise  of  tlie  hps  often  dehvers 
out  of  the  trouble^  into  which  the  wicked  rusli  headlong.^  The 
noble  confession  of  Caleb  and  Joshua  brought  them  safe  out  of  the 
trouble^  which  was  frowning  upon  their  rebellious  brethren.^  And 
even  when  the  just  "are  overtaken  with"  a  transi^ression  of  the 
lips,  still  their  faithful  God  makes  a  difference.  He  will  not  in- 
deed wink  at  sin  in  his  own  children.^  But  while  his  covenant 
provides  stripes  for  their  transgressions,  it  ensures  deliverance  in 
the  end.^  Thus  a  presumptuous  confidence  is  restrained,  and  a 
humbling,  self-abasing,  tender  confidence  is  established. 

14.  A  man  shall  he  satisfied  with  good  by  the  fruit  of  his  mouth:  and  the  recom- 
pence  of  a  man^s  hands  shall  be  rendered  mito  him. 

We  have  seen  the  snare  of  the  tongue.  Here  is  its  blessing,  not 
to  others*  only,  but  to  ourselves.  Have  we  the  mark  of  "  the  saints 
of  God,  to  speak  of  the  glory  of  his  kingdom  V"  What  a  dignity 
will  this  grand  subject  give  to  our  conversation  !  What  a  preser- 
vative from  that  frivolous  "  talk  of  the  lips,  which  tendeth  only  to 
penury  !"^  What  a  tone  of  elevation  to  our  whole  character  !^ 
How  shall  we  be  satisfied  with  good  by  the  fruit  of  our  consecra- 
ted lips  I^"  When  our  God  becomes  not  our  visitor,  but  our  inmate  ; 
the  fruit  of  our  mouth  is  no  artificial  effort,  but  "  out  of  the  abun- 
dance of  the  heart." 

From  the  devotedness  of  the  lips  flows  the  ready  exercise  of  the 
hands.  For  is  not  every  member  of  the  body  his  purchased  pos- 
session?'' And  here  also  is  a  sure  recompence.  For  who  ever 
"  served  God  for  naught?""^  "  He  is  not  unrighteous  to  forget  our 
work  and  labor  of  love.  A  cup  of  cold  water  given  to  a  disciple  in 
his  name  shall  in  no  wise  lose  its  reward."'^  The  meanest  exer- 
cise of  love  will  be  abundantly  and  eternally  recompensed. 

15.  The  way  of  a  fool  is  right  in  his  own  eyes:  but  he  thai  hearkeneth  unto 
counsel  is  wise. 

ThefooVs  conceit  hinders  his  wisdom.'^  A  discouraging  case  I'^ 
His  way  is  right  in  his  own  eyes.^^  He  needs  no  direction,  asks 
no  counsel,  is  stubborn  in  his  own  way,  because  it  is  his  own,""  and 
follows  it  to  his  own  ruin.  His  chief  danger  is  his  security.'^  There 
may  be  no  flagrant  sin — nothing  that  degrades  him  below  the 
level  of  his  respectable  neighbor.  He  has  no  doubt  of  heaven. 
Instead  of  the  way  being  so  narrow,  that  few  find  it  ;'^  in  his  view 
it  is  so  easy  of  access,  that  few  miss  it.     Thus  all  his  religion  is 

1  Ps.  XXXV.  8.  2  Jer.  xxvi.  12 — 16. 

3  Num.  xiv.  G— 10,  22—24.  ^  Amos  iii.  2. 

5  Psalm  Ixxxix.  32,  33.     Corap.  Gen.  xii.  11—20;  xx.  12—16;  xxvi.  7—11. 

6  Chap.  x.  20,  21.  ^  Psalm  cxlv.  10,  1 1.  »  Chap.  xiv.  23. 
9  Mai.  iii.  16,  17.                     i"  Chap.  xiii.  2 ;  xiv.  14;  xv.  23;  xviii.  20,  21. 

"  1  Cor.  vi.  19,  20.         '2  Job  i.  9,  10.     Mai.  i.  10.  '3  Heb.  vi.  10.    Matt.  x.  42. 

14  Job  xi.  12.  '5  Chap.  xxvi.  12.     Eccles.  iv.  13.  '«  Chap.  xvi.  2. 

17  Jud.  u.  19.  '8  Deut.  xxix.  19.     John  ix.  43.  "  Matt.  vii.  14. 


124  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

self-delusion.^     0   my  God,  save  me  from  myself — from  my  own 
self-d  eceitf  ulness. 

What  a  proof  of  wisdom  is  a  teachable  spirit !  What  an  excel- 
lent means  of  increasing  it!^  Was  not  Moses  wiser  for  hearken- 
ing to  Jethrd's  counsel  ;^  and  David  for  listening  to  the  restraining 
advice  of  Abigail  V  How  precious  then  to  the  child  of  God  is  the 
office  of  the  Divine  "  Counsellor  !"^  How  wise  the  reverential 
faith,  that  hearkens  to  his  counsel !  Whom  does  he  ever  disap- 
point ?     Whom  does  he  upbraid  V 

16.  A  fooVs  wrath  is  ■presently  (in  that  day,  Marg.)  known:  but  a  prudent 
man  cover eth  shame. 

Let  the  tongue  be  ever  under  discipline.  An  unbridled  tongue 
is  the  proof  of  an  unrenewed  heart.''  But  specially  never  let  it  be 
loose  in  a  moment  of  wrath.  How  readily  is  the  fool  known  by 
his  wrath  !  He  has  no  command  of  himself.  On  the  first  rising, 
he  bursts  out  with  an  ungovernable  impulse.^  Truly  is  wrath 
called  shame.  For  is  it  not  a  shame^  that  unruly  passions  should 
as  it  were  trample  reason  under  foot,  disfigure  even  the  countenance, 
and  subjugate  the  whole  man  to  a  temporary  madness?''  What 
else  were  Saul's  unseemly  sallies  against  David  and  Jonathan  ; '° 
Jezebel's  boiling  rage  against  Elijah  ;"  Nebuchadnezzar's  unreason- 
able decree  to  kill  his  wise  men,  because  they  could  not  interpret 
his  vision  ?^^ 

Yet  far  more  painful  is  the  sight  of  the  fooVs  wrath  in  the  chil- 
dren of  God ;  in  Moses,  the  meekest  of  men  ;'^  in  David,  "  the  man 
after  God's  own  heart;""  in  "Asa,  whose  heart  was  perfect  with 
God  all  his  days."'''  Nothing  more  excites  the  scoff  of  the  ungodly, 
than  the  sight  of  these  gross  ebullitions,  which  Divine  grace  ought 
to  restrain.  But  what  is  "  man  in  his  best  estate,"  if  left  to  him- 
self !  animated  with  the  spirit  of  a  wild  beast !  in  that  day  he  be- 
comes an  object  of  shame.  '^ 

Self-control,  that  covers  the  shame^  and  represses  the  rising  fer- 
mentation, is  true  Christian  'prudence.^''  Even  as  a  matter  of 
policy,  it  is  most  commendable.'^  But  as  a  gracious  principle,  it  is 
indeed  a  victory  more  honorable  than  the  martial  triinnph;'^  not 
only  subduing  our  own  spirit,  but  melting  the  hardness  of  our  ad- 
versary.'^'' 

Do  we  feel  our  temper  at  any  time  ready  to  rise?  Cry  instantly 
to  Him  who  quiets  the  storm.^'  Keep  before  our  eyes  his  blessed 
example,  "  who,  being  reviled,  reviled  not  again  ;'"^^  and  be  what 
we  behold. ^^ 

1  Chap.  xiv.  12.  2  Chap.  i.  5 ;  ix.  9.  ^  Ex.  xviii.  14—24. 

4  1  Sam.  XXV.  23—32.  5  Isa.  ix.  6.  «  James  i.  5. 

7  Ibid,  verse  26;  iii.  2.  s  chap.  xiii.  16;  xiv.  17,  29;  xxv.  28;  xxix.  11. 

9  Dan.  iii.  19.  i"  1  Sam.  xviii.  10,  U ;  xix.  9—11 ;  xx.  30—34. 

11  1  Kings  xix.  1,  2.  '2  Dan.  ii.  12,  13.     Comp.  2  Kings  vi.  31.     Esth.  i.  12. 

13  Num.  xii.  3;  xx.  10,  11.  »  1  Sam.  xxv.  33.  's  2  Chron.  xv.  17;  xvi.  10 

16  Chap.  xvii.  12.  "  Chap.  xxix.  11.     Comp.  Jude  2,  3.     1  Sam.  xvii.  29,  30. 

18  1  Sam.  X.  27.  "      i"  Chap.  xvi.  32.     Comp.  xix.  11 ;  xx.  3.        20  Rom.  xii.  18—21 
21  Matt,  viii,  26.    Psalm  Ixv.  7.  22  1  pet.  ii.  23.  23  2  Cor.  m.  18. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  125 

17.  He  that  speafceih  truth  slieweth  forth  righteousness :  but  a  false  ivitncss 
deceit. 

This  proverb  may  appear  almost  too  obvious  to  need  remark. 
But  tlie  Scripture  not  only  sets  out  what  is  deep  and  searching-,  but 
stamps  the  every-day  truths  with  the  seal  of  God  for  our  more 
reverential  obedience.  Yet  there  is  here  more  than  lies  on  the  sur- 
face. It  might  seem  enough  for  a  faithful  witness  to  speak  truth. 
But  no — he  must  show  forth  righteousness;  what  is  just,  as  well 
as  what  is  true.  The  best-intentioned  purpose  must  not  lead  us 
to  conceal  what  is  necessary  to  bring  the  cause  to  a  righteous  is- 
sue ;   "  rejoicing  not  in  iniquity,  but  rejoicing  in  the  truth.'" 

A  false  ivitness  does  not  always  deal  with  open  lying,  but  with 
deceit — ^truth  misrepresented,  concealed,  and  thus  turned  into  false- 
hood. Thus  was  Doeg  a  false  witness  against  the  priests.  He 
states  the  fact,  but  with  his  own  perverse  interpretation.'^  The 
false  iDitness  condemned  our  Lord  by  a  similar  perverse  miscon- 
struction of  his  words.3  Oh,  cherish  a  deep  abhorrence  of  deceit 
in  all  its  forms  and  beginnings.^  Christian  obligation  and  privi- 
lege alike  forbid  it.^  Truth  and  deceit  are  not  mere  moral  qua- 
lities, but  the  distinctive  mark  of  the  two  classes  of  the  world. 
Look  to  it,  that  the  broad  stamp  of  truth  and  righteousness  brings 
out  the  testimony— "Behold  !  an  Israelite  indeed,  in  whom  is  no 
guile."® 

18.  There  is  that  speaketh  like  the  piercings  of  a  sivord :  hut  the  tongue  of  the 
ivise  is  health. 

Who  has  not  felt  the  piercing  of  false,  unkind,  inconsiderate 
speeches ?  How  keenly  have  the  servants  of  God  suffeied  from 
this  siDordr  Many  will  speak  daggers  without  compunction, 
who  would  be  afraid  to  use  them.  Surely  it  was  not  without  rea- 
son, that  our  Lord  charges  an  angry  word  or  tongue  with  the  guilt 
of  murder.^  The  source  of  this  mischief  demonstrably  shows  its 
malignity.  "  The  tongue  is  a  fire,  a  world  of  iniquity,  and  it  is 
set  on  fire  of  hell.'"'^  Indeed,  'a  great. and  almost  incredible 
calamity  is  it,  that  man,  who  was  created  for  humanity,  should  be 
so  corrupted,  that  no  animal  in  the  world  is  more  ferocious  and 
malignant."" 

Yet  is  the  little  member  no  less  powerful  to  heal  than  to  wound. 
It  gives  instant  healing  to  the  piercings  of  the  sivord,^^  even  to 
the  very  wound,  which  it  may  have  been  constrained  to  inflict. •- 
But  it  is  the  tongue  of  the  tvise  that  is  health.  Its  unrestrained 
and  unregulated  vent  might  be  hurtful.      Wisdom  is  the  guiding 

1  1  Cor.  xiii.  6.  2  I  Sam.  xxi.  1—7,  with  xxii.  9,  10. 

3  Matt.  xxvi.  60,  61,  with  John  ii.  19—21.  4  chap.  xiii.  5.     Ps.  cxix.  163. 

5  Eph.  iv.  22,  25.  6  John,  i  47. 

''  Job  xii.  1—3;  xiii.  4 ;  xvi.  David,  Psalm  xiii.  10;  lii.  2;  Iv.  21;  Ivii.  4;  lix.  7; 
Ixiv.  3;  cxl.  1—3.  Jeremiah  xviii.  18—23.  Lam.  iii.  14.  Paul,  2  Cor.  x  1—11: 
xi.  11,  12. 

8  Matt.  V.  21,  22.  9  James  iii.  6.  i"  Daille  on  Col.  iii.  8. 

"  Jud.  viii.  1—3.     1  Sam.  xix.  1—7 ;  xxv.  22—33. 
*2  Psalm  cxli.  5.     Comp.  the  healing  counsel,  2  Cor.  ii.  6—11. 


12G  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

principle  ; — not  a  loose  loquacity ;  but  a  delicate  discriminating 
tact,  directing  us  how,  when,  what,  to  whom  to  speak ;  sometimes 
repressing;  sometimes  quickening:  "  the  tongue  of  the  learned,  to 
speak  a  word  in  season  to  him  that  is  weary."'  This  is  no  nega- 
tive responsibility.  It  is  not  enough,  that  there  is  no  poison  in  the 
tongue.  It  must  be  healing :  not  only  purified  from  "  corrupt 
conununication,"  but  "  ministering  grace  unto  the  hearers."^  What 
need  have  we  of  the  "■  indwelling  of  the  word  in  all  wisdom,"  that 
m  "teaching  and  admonishing  one  another,  our  speech  may  be 
always  with  grace,"  wholesome  and  edifying,  to  the  glory  of  oui 
common  Lord  !^ 

19.  The  lip  of  truth  shall  be  established  forever ;  but  a  lying  tongue  is  but  for 
a  moment. 

How  important  is  it  to  eye  eternity  m  all  our  words !  Truth 
would  then  be  seen  in  its  permanent  value  and  results.  The  pro- 
fession may  bring  us  into  present  trouble.*  But  its  lips  shall  be 
established  forever.  Who  will  gainsay  the  Martyr's  testimony — 
'  Be  of  good  comfort.  Master  Ridley  ;  play  the  man.  We  shall 
this  day  light  such  a  candle  by  God's  grace  in  England,  as  I  trust, 
shall  never  be  put  out  'V^  The  lip  also  of  the  faithful  Minister 
of  God  is  established  forever.  For  "  whatsoever  he  binds  and 
loosens  on  earth,  shall  be  bound  and  loosened  in  heaven."^ 

Truth  then  is  eternal.  Lying,  even  if  it  suits  our  purpose  as 
an  easy  escape  from  difficulty  (a  miserable — short-lived  policy  !)  is 
but  for  a  moment.''  Nay — should  it  escape  detection  for  a  whole 
life ;  yet  with  eternity  before  us,  what  a  moment  it  is.  And  what 
will  be  the  relief  of  this  short  moment  under  the  tremendous  wrath 
of  God  T  We  observe  in  Gpd's  own  people  their  momentary  es- 
cape from  trouble  followed  by  shame  and  confusion.^  In  the  un- 
godly, the  fruit  of  Gehazi's  lie  was  the  pleasure  for  a  moment. 
The  shame  endured  unto  the  end."^  Under  the  same  withering 
curse  will  the  lying  tongue  of  false  teachers  pass  away;"  while 
truth  remains  constant.  '  None  are  so  visibly  blasted,  as  those  who 
make  no  conscience  of  a  lie."^  Children  !  ponder  it  well — eternity 
is  at  once  the  gain  of  truth,  and  the  cost  of  a  lie.'^  But  oh  !  the 
infinite  diflference  between  this  eternity — in  heaven  or  in  hell ! 

20.  Deceit  is  in  the  heart  of  them  that  imagine  evil :  but  to  the  coimsellors  of 
peace  is  joy.  21.  There  shall  no  evil  happen  to  the  fust:  but  the  wicked  shall  be 
filled  with  mischief.  22.  Lying  lips  are  abomination  to  the  Lord:  but  they  that 
deal  truly  are  his  delight. 

The  principle  of  deceit  is  here  traced  to  its  fountain — the  heart. 
How  early  it  is  found  there,  the  first  lispings  of  infancy  too  plainly 

1  Isa.  1.  4.  2  Eph.  iv.  29.  3  Col.  iii.  16  ;  iv.  6. 

4  Matt.  X.  32—39.  s  Foxe,  vii.  550.  s  Matt.  xvi.  19.     John  xx.  23. 

7  Psalm  Iii.  4,  5.  8  Rgv.  xxi.  8;  xxii.  15. 

9  Abraham,  Gen.  xx.  1 — 16.     Isaac,  xxvi.  1 — 10.     Peter,  Matt.  xxvi.  69 — 75. 
1"  2  Kings  V.  25 — 27.     The  momentary  advantage  of  the  Giheonite's  he  unfoIJowed 
bj  shame.     Jos.  ix. 

»  2  Tim.  iii.  6—9.  12  See  Matthew  Henry's  Life,  Chap.  xiii. 

"  Psalm  XV.  1,  2,  with  Rev.  xxi.  8,  ut  supra. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  127 

prove.  A  lie  is  ready  upon  the  lips  of  a  child,  when  the  tempta- 
tion is  presented  to  it ;  when  nothing  is  to  be  gained  by  it  but  the 
hateful  pleasures  of  sin.  Yet  though  deceit  is  the  native  fruit  of 
the  heart,  all  are  not  equally  ready  in  imagining  euiZ— "inven- 
tors of  evil  things."!  ^j^^  principle  is  not  equally  active,  or  equal- 
ly developed  in  all.  But  when  it  does  operate,  the  wicked  are 
filled  with  mischief,  and  reap  the  full  harvest  in  disappointment 
and  ruin.*^  ■        c  i 

How  frightful  also  is  it  to  remark  the  outward  expression  ot  de- 
ceit in  lying  lips !  Diversified  indeed  are  its  forms— falsehood, 
exaggeration,  coloring,  wilful  perversion,  wrong  impressions  pro- 
duced or  encouraged. 3  But  all  these  forms  have  the  deep  mark— 
abomination  to  the  Lord.'  With  this  sin  were  Ananias  and 
Sapphira  hurried  into  eternity.'  And  fearfully  does  a  righteous 
God,  even  in  "  forgiving  his  offending  child,  take  vengeance  on  his 
inventions.''^  The  wilful  liar  proves  his  parentage,^  and  will  be 
classed  in  eternity  with  all  tliat  is  hateful.^  So,  truly  (and  it  is 
a  sentence  worthy  of  not  only  children,  but  of  all  men  to  ponder^) 
are  lying  lips  an  abomination  to  the  Lord. 

Here  however  is  peace— the  contrast  of  evil  inventions  :  and  to 
them  "that  seek"  and  pursue  it  there  is  joy.'''  Interested  them- 
selves in  "the  counsel  of  peace,"'*  they  are  counsellors  of  jjeace, 
breathing  their  Master's  spirit  of  peace  and  love.'^  A  blessed  office 
indeed  is  it,  to  pour  in  the  balm  of  peaceful  counsel  upon  irritated 
feelings.  They  will  meditate  ;  explain  and  cover  with  considerate 
prudence  all  the  little  causes  of  excitement.  They  will  bring  out 
the  strong  and  unchangeable  obligations  of  brotherly  love.  They 
will  seize"  the  happy  moment  of  softening,  to  rekindle  confidence- 
Happy  indeed  are  they  in  the  joy  of  their  own  conscience— in 
their  dignity  as  "the  children  of  God,"'^  in  the  rich  harvest  of 
their  Christian  exertions."  Instead  of  being  filled  tvith  mischief 
no  evil  shall  happen  to  them.  Evil,  whenever  permitted,  will  be- 
come their  good.''  They  shall  be  supported  in  it,"  delivered  out  ot 
it, ''  sanctified  by  it. ''  Its  sharpness  will  pierce  their  corruptions.  Its 
bitterness  will  wean  them  from   the  creature.     Its  furnace  will 

1  Chap.  xiv.  22.     Micah  ii.  1.     Rom.  i.  30. 

2  Esther  vii.  10.    Job  v.  12,  13.     Jer.  ix.  6—9 ;  xiii.  12—14.  ^     ,    •     u- 

3  '  One  common  but  most  responsible  instance  of  this,'  (observes  Mr.  Goode  in  his 
valuable  Sermon  on  this  text,)  '  is  instructing  servants  to  say—'  Not  at  home:  Great  is 
Vneir  cruilt  who  thus  tempt  a  fellow-creature  to  utter  a  palpable  untruth  tor  the  palpable 
conve^nience  of  a  Master.  No  Christian  servant  will  consent  to  tit-file  his  conscience  by 
ficquiescintr  in  any  such  iniquity.  '  It  is  a  matter  of  common  consent,  and  every  one 
understan(fs  it.'  Be  it  so— it  is  untruth  still,  and  lying  lips  are  abomination  to  the  Lord. 
Moreover,  if  it  he  so  generally  understood,  and  admitted  without  offence;  then  how 
much  more  honorable  and  Christian  to  say  at  once—'  We  are  engaged.  We  wish  to 
be  alone.'     Who  that  accepts  one  excuse,,  will  not  readily  accept  the  other. 

4  Chap.  vi.  16,  17.     Psalm  v.  6.  ^  Acts  v.  1— 10. 

6  Ps.  xcix.  8.  Comp.  the  example  of  Jacob.  Gen.  xxvu.,  with  xxxvu.  6\.—6J. 
David's  lie  punished  with  such  dreadful  results.     1  Sam.  xxi,  2;  xxu.  18,  IJ. 

■>  John  viii.  44.  8  Rev.  xx.  8.  "  Lavater  in  loc 

10  1  Peter  iii.  10,  11.  "  Zech.  vi.  13.     Isa.  liv.  10.  '^  Col.  i"-.14,  Ij- 

13  Malt.  V.  9.  1*  James  iii.  17,  18.  f  Rom.  viu.  28 

16  1  Cor.  X.  13.  17  Ver.  13,  with  Psalm  xxxiv.  19.  '^  Psalm  cxix.  67,  71 


128  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

mould  them  into  the  image  of  their  Lord.  Thus,  what  to  the  un- 
godly would  be  a  mass  of  sorrow,  to  the  just  becomes  a  world  of 
blessing. 

Freedom  from  deceit  is  their  broad  mark  in  the  promiscuous 
crowd.  They  not  only  speak,  but  they  deal^  truly ;  uniform  in 
light  and  life.'  They  bear  the  image  of  a  God  of  truth,  and  he 
delights  in  them.-  "  They  are  children  that  cannot  lie.  So  he  is 
their  Saviour.'"^ 

23.  A  prudent  man  concealeth  knowledge:  but  the  heart  of  fools  froclaimeth 
foolishn-ess. 

Knowledge  is  a  talent  to  be  wisely — not  promiscuously — com- 
municated.^ In  Scriptural  knoivledge  indeed  there  must  be  no 
concealment  of  fundamental  truths  ]^  or  in  declaring  on  suitable 
occasions  the  gracious  dealings  of  God  with  our  own  souls.^  Yet 
every  truth  is  not  fitting  for  every  person,  or  for  every  time,''  Our 
blessed  Lord  charged  upon  his  disciples  the  prudent  concealment 
of  knowledge.,  after  his  example,  till  a  more  favorable  season.* 
The  Apostle  concealed  his  knowledge  for  fourteen  years,  and  even 
then  mentioned  it  reluctantly,  to  vindicate  his  own  rightful  claims 
of  Apostleship.^  Elihu,  though  "full  of  matter,"  and  longing  to 
give  vent,  yet  concealed  his  knoivledge,  till  his  elders  had  opened 
his  way.'"     Here  was  genuine  humility — godly  prudence. 

Circumstances  also  may  sometimes  jrrudently  dictate  conceal- 
ment. Abraham  spared  the  feelings  of  his  family,  and  cleared  his 
own  path,  by  hiding  the  dreadful  message  of  his  God.''  Joseph 
concealed  his  kindred  for  the  discipline  of  his  brethren.'-  Esther, 
from  a  irrudent  regard  to  consequences  to  herself.'^  Nothing  can 
justify  a|)eaking  contrary  to  the  truth.  But  we  are  not  always 
obliged  to  tell  the  whole  truth.  Jeremiah  answered  all  that  he 
was  bound  to  speak;  not  all  that  he  might  have  spoken.'*  In  all 
these  cases  "  the  wise  man's  heart  will  discern  both  time  and  judg- 
ment ;"'^  yet  always  in  the  exercise  of  a  tender  conscience  and  an 
ardent  love  for  truth. 

The  fool  however  everywhere  proclaims  his  foolishness.^^  He 
imprudently  opens  his  heart. '^  He  is  dogmatical  in  dispute,  when 
wiser  men  are  cautious.  He  will  be  teaching,  when  he  ought  to 
take  the  learner's  place ;  his  self-confidence  proclaiming  his 
emptiness.'^  Self-distrust  and  humility  are  most  important  to  en- 
able us  to  improve  the  gifts  of  God  for  his  glory. 

1  John  iii.  21.  2  chap.  xi.  1. 

3  Isa.  Ixiii.  8.     Comp.  xxxiii.  15,  16.     Psalm  xv.  1,2. 

i  Chap.  ix.  8.     Matt.  vii.  6.  s  Psalm  xl.  9,  10.     1  Cor.  ii.  2;  xv.  3. 

6  Psahn  Ixvi.  16.  7  Eccles.  iii.  7.     Amos  v.  13. 

8  Matt.  xvi.  20 ;  xvii.  9,  with  John  xvi.  12.  »  2  Cor.  xii.  1—6. 

10  Job  xxxii.  18,  19,  with  4—7. 

"  Gen.  xxii.  1—5.     Comp.  Moses'  conduct,  Ex.  iv.  18.  '2  Gen.  xlii.  7,  21. 

13  Esther  ii.  10,  20.  "  Jer.  xxxviii.  15—27,  with  xxxvii.  18—20. 

15  Eccles.  viil.  5.     Chap.  xv.  2;  xxix.  11. 

16  Chap.  XV.  2  ;  xxix.  11.     Ecc.  x.  3,  12—14.     Comp.  Ecclus.  xx.  7. 

17  Judir.  xvi.  17.  IS  1  Tim.  vi.  3,  4. 


EXPOSITIOX    OF    THE    BOOK    OP    PROVERBS.  129 

24.  The  hand  of  the  diligent  shall  bear  rule :  but  the  slothful  shall  be  under 
tribute. 

Diligence  is  tlie  ordinary  path  to  advancement.  Pharaoh  requi- 
red men  of  activity  for  the  charge  of  his  cattle.'  Solomon  for  the 
administration  of  his  kingdom.^  This  was  Joseph's  road  to  hearing 
rule.^  But  if  it  does  not  raise  in  the  world,  diligence  will  always 
connnand  influence  in  its  own  sphere.  In  the  Gospel  "  the  faithful 
steward  is  made  ruler  over  his  Lord's  household."^  The  active  tra- 
der bears  rule  over  many  cities.^  Diligence,  therefore,  is  not  a  moral 
virtue  separate  from  religion,  but  rather  a  component  part  of  it.'' 

From  the  love  of  ease,  the  people  of  God — instead  oi  bearing  rule 
— were  continually  under  tribute.''  The  same  slothful  spirit  still 
brings  man  under  bondage.  '  He  is  perpetually  needing  counsel  of 
others,  and  hanging  upon  it.'^  In  the  grand  concern,  he  is  the  slave 
of  his  own  lust:  in  the  worst  service,  under  the  most  degrading  ty- 
ranny ;  "  wicked"'  because  " slothful" and  " cast  out,  and  condemned 
as  an  unprofitable  servant."^  Christian  Professor  !  tremble  at  this  re- 
sponsibility of  doing  nothing  ;  of  living  for  thine  own  ease;  neglect- 
ing the  great  object  of  life — the  only  object  that  tells  upon  eternity. 

25.  Heaviness  in  the  heart  of  man  makeih  it  stoop  ;   but  a  good  word  maketh  it 


'  This  maxim  points  out  an  easy  and  cheap  way  of  being  use- 
ful""— the  cheering  efficacy  of  a  good  word  to  a  stooping  heart. 
And  how  full  is  the  Gospel  of  these  good  words !  Is  it  distress  for 
sin  ?  "  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden  ; 
and  I  will  give  you  rest.'"'  Is  it  the  pressure  of  affliction?  How 
good  is  the  word,  "  that  speaketh  unto  us,  as  unto  children  ;" 
warning  us  neither  to  "despair  nor  to  faint  under,  the  chasten- 
ing of  the  Lord  !'"^  Is  it  despondency? — Oft  is  the  good  word 
repeated — "  Fear  not.'"^  Know  we  not  the  voice — "  It  is  I ;  be  not 
afraid?'"*  Human  sympathy  may  give  temporary  relief.  But 
'  that  was  the  grace,  softer  than  oil,  sweeter  than  roses,  which 
flows  from  the  Saviour's  lips  into  the  sinner's  wounds ;  and,  being 
poured  into  the  contrite  heart,  not  only  heals,  but  blesses  it,  yea, 
and  marks  it  out  for  eternal  blessedness.  Oil !  how  sweet  is  the 
voice  of  pardon  to  a  soul  groaning  under  the  burden  of  sin  !"^ 
David,  but  for  these  good  words,  "would  have  perished  in  his  af 
fliction.'"®  What  beside  made  glad  thejailor^s  drooping  heart  ?"' 
Precious  indeed  is  the  privilege,  when  a  Christian  strengthens  the 
weak  hands  "with  a  good  word  of  God  ;'"^  when  he  takes  his 

1  Gen.  xlvii.  6.  2  i  Kings  xi.  28. 

3  Gen.  xxxix.  3—6 ;  xli.  38-  44.     Comp.  Chap.  xxii.  29. 
*  Matt.  xxiv.  45 — 47.  s  Ibid.  xxv.  21 — 23. 

6  Rom.  xii.  11.  ^  Jud.  iii.  8,  12;  iv.  2. 

8  Datlie  in  loco.  '  The  slothful  shall  become  subservient  to  others.'  French  and 
Skinner's  translation  of  Proverbs  with  notes,  1831.     Corap.  Chap.  x.  4;  xi.  29. 

9  Matt.  xxv.  26—30.  i"  Scott.  "  Matt.  xi.  28. 

'2  Heb.  xii.  5.  with  Chap.  iii.  11.  '3  isa.  xH.  10,  14;  xliii.  1. 

"  Matt.  xiv.  27,  31.  is  Leighton's  Meditations  on  Ps.  cxxx.  4? 

"  Psalm  cxix.  92.         "  Acts  xvi.  28—34,  also  ii.  37—47.  '«  Isa.  xxxv.  3,  4. 

17 


130  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

chair  by  the  mourner's  side,  and  "  comforts  him  with  the  same 
comfort,  wherewith  he  himself  is  comforted  of  God."^  Precious  is 
the  ministry  of  the  gospel,  commissioned  with  the gladdeiiing  word 
to  the  heavy  of  heart.^  Yet  more  precious  the  office  of  the  beloved 
Saviour,  "gifted  with  the  tongue  of  the  learned,"  and  filled  with  the 
unction  of  the  Spirit,  for  the  express  purpose  of  "  comforting  them 
that  mourn."^  How  tenderly  did  he  perform  this  office,  let  his  last 
sermon  testify.*  See  then  the  provision  for  joy — so  rich,  so  free,  so 
ready.  Beware — "lest  Satan  should  get  advantage"  by  a  brood- 
ing spirit.^  Ponder  thy  obligation  and  thy  privilege  to  "  rejoice  in 
the  Lord."« 

26.   The  righteous  is  more  excellent  (abundant,  Marg.)    than  his  neighbor: 
but  the  way  of  the  wicked  seduceth  him. 

God  and  the  world  are  at  issue  in  their  estimate  of  his  own  peo- 
ple. The  righteous  is  low  indeed  in  man's  scale.  Yet  is  he  tiiore 
excellent  in  character — more  abundant  in  privilege — not  only  than 
the  wicked,  but  than  his  neighbor,  be  his  external  advantage  and 
endowments  ever  so  great.  Look  at  his  birth,  a  child  of  God  ;'  his 
dignity,  a  King;^  his  connections,  a  member  of  the  family  of 
heaven;^  his  inheritance,  a  title  to  both  worlds  i^"  his  food,  the 
bread  of  everlasting  life;"  his  clothing,  the  righteousness -of  the 
Saviour; '2  his  prospects,  infinite  and  everlasting  joy.'^  Mark  the 
honor  which  his  God  puts  npoii  him.  He  is  the  fulness  of 
Christ;"  "the  temple  of  the  Holy  Ghost,"'^  throwing  the  splendor 
of  Solomon's  temple  into  the  shade. '^  Angels,  while  "beliolding 
the  face  of  their  Father  which  is  in  heaven,"  count  it  an  honor  to 
"minister  to  him  as  an  heir  of  salvation."^'  How  can  his  neigh- 
bor's most  exalted  privileges  compare  with  his?  Contrast  his 
high  walk  with  God  in  "the  holiest ;"^^  his  heavenly  profession 
before  men  ]^^  his  Christian  victory  over  himself"" — with  his  grovel- 
ling neighbor.  For  '  what  an  unprofitable  drudgery  is  the  service 
of  the  greatest  prince  in  the  world,  in  comparison  with  the  work  of 
a  poor  Christian,  that  liveth  in  communion  with  God  !'^'  And  then 
— passing  to  the  last  contemjilation — see  him  in  the  full  enjoyment 
of  his  present  prospects—"  carried  by  the  angels  into  Abraham's 
bosom  f^"^  "  entering  into  the  joy  of  his  Lord  ;"-2  welcomed  before 
the  assembled  world  ;2*  then  fixed  on  the  throne  of  his  Lord'^' — to 
be  with  him^^— near  him"— Uke  him^^— for  ever— what  are  his 
neighbors  prospects,  but  as  hell  compared  with  heaven?-^     Can 

1  2  Cor.  i.  4.  2  Job  xxxiii.  19—25.     Isa.  xl.  1,  2.  3  Isa.  1.  4 ;  Ixi.  1,  2. 

<  John  xiv— xvi.  5  2  Cor.  ii.  7—11.     Comp.  Chap.  xv.  13;  xvii.  22. 

6  Phil.  iii.  3;  iv.  4.     1  Thess.  v.  16.  "<  John  i.  12,  13.     1  John  iii.  1. 

8  Rev.  i.  6.  9  Heb.  xii.  22,  23.  i"  Matt.  v.  5.     1  Cor.  iii.  22,  23. 

11  John  vi.  35—58.  12  Isa.  Ixi.  10.  i3  Ihid.  xxxv.  10. 

"  Eph.  i.  %\.  15  1  Cor.  vi.  19.  '«  Isa.  Ixvi.  1 ,  2. 

17  Matt,  xviii.  10.     Heb.  i.  14.  is  Heb.  x.  19,  20.    ^       '^  Phil.  ii.  15,  IG ;  iii.  20. 

20  Chap.  xvi.  32.     Matt.  xvi.  24.  21  Manton  on  Psalm  cxix.  45. 

22  Luke  xvi.  22.  23  Matt.  xxv.  21,  23.  21  jbid.  v.  34. 

25  Rev.  iii.  21.  26  John  xii.  26;  xiv.  2,  3.  27  Rev.  vii.  15. 

28  1  John  iii.  2.  29  chap.  xiv.  32.    Matt.  xxv.  34,  41. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  131 

we  doubt  this  testimony — The  righteous  is  tnore  excellent  than 
his  neighbor  7 — '  A  Christian  is  the  highest  style  of  man.'' 

The  way  of  the  loicked,  is  more  pleasant  to  flesh  and  blood — 
more  generally  approved.  Hence  it  easily  seduces  him  with  the 
appearance  of  the  right  way,^  and  blinds  him  to  his  own  ruin.^  Let 
me  weigh  my  path  most  carefully — With  whom  am  I  walking  ? 
In  what  way  ? 

27.  The  slothful  man  roasteth  not  thai  which  he  took  in  hunting :  but  the  suh- 
stance  of  a  diligent  man  is  precious. 

How  miserable  and  ruinous  is  the  habit  of  sloth  !  It  is  a  dead 
palsy,  under  God  only  to  be  checked  by  early  discipline  and  con- 
stant resistance.  Sometimes  however  the  man  makes  a  vigorous 
and  successful  effort.  He  rouses  himself  even  to  the  toil  of  hunt- 
ing. But  his  fit  of  exertion  is  soon  over.  He  cannot  be  at  the 
pains  of  preparing  his  prey  for  his  repast.^  He  leaves  it  to  others — 
perhaps  even  to  his  dogs ;  and  quickly  relapses  into  his  beloved 
habit. 

Is  no't  this  a  graphical  picture  of  the  slothful  professor  1  He  will 
take  up  religion  under  a  strong  excitement.  He  begins  a  new 
course,  and  perhaps  makes  some  advances  in  it.  But,  "  having  no 
root  in  himself,"  his  good  frames  and  resolutions  wither  away.^ — 
The  continued  exertion  required  ;*  the  violence  that  must  be  done 
to  his  deep-rooted  habits  ;  the  difhculties  in  his  new  path  ;  the  in- 
vitations to  present  ease ;  the  delusive  hope  of  better  success  at  a 
future  day — all  these  hang  as  a  weight  upon  his  efforts.  So  that 
— not  knowing  the  only  secret  of  resistance  to  his  powerful  enemy 
— earnest  and  persevering  prayer — he  grows  slack,  and  with  just 
life  enough  to  feel  himself  dying,  he  sits  down  upon  his  little  attain- 
ments— thus  virtually  throwing  them  away — content  to  lose  heaven 
itself,  if  it  is  to  be  gained  at  such  a  cost.'^  What  use — Professor  !  is 
it  to  make  an  effort  if  you  do  not  seek  the  grace  of  perseverance  ? 
No  present  blessing  can  be  enjoyed  without  grasping  something 
beyond.^     Godliness  without  energy  loses  its  full  reward.''^^ 

Such  is  the  reward  of  the  diligent — ^real  substance,^"  precious, 
as  the  fruit  of  his  toil ;  preserving  what  he  has  gained,  and  there- 
fore increasing  his  substance.^^  Unwearied  exercise  has  doubled 
his  talents,  and  conquered  his  difficulties.  Here — Christian — is 
success  indeed.  Live  more  in  thy  work — "  Spend  and  be  spent" 
in  it.  Thy  privileges  will  be  enlarged.  Thy  substance  will  be 
enriched.  Thy  God  will  be  honored. ^^  Thy  crown  will  be  se- 
cured. ^^ 

28.  In  the  ivay  of  righteousness  is  life :  and  in  the  pathway  thereof  there  is  no 
death. 

Much  is  said  in  this  chapter  in  praise  of  righteousness.     Here  it 

1  Young.  2  Chap.  xiv.  12.  3  Isa.  xliv.  20. 

4  Contrast  Gen.  xxvii.  30,  31.  5  Matt.  xiii.  20.  21.  «  Ibid.  xi.  12. 

7  Chap.  xiii.  4;  xxi.  25;  xxvi.  15.  8  phil.  iii.  12—14.  *  2  John  8. 

10  Chap.  viii.  21;  xv.  6,  16.  »  Matt.  xxv.  \&,  28,  29. 

12  John  XV.  8.     Phil.  i.  11.  "2  Peter  i.  5—11. 


T§^  EJ^POSiTION    OF    THE    BOOK    OF    PROVERBS. 

is'  crowned  with  "  life  and  immortality."'  So  clearly  did  the  wise 
man  see  beyond  this  dying  world ;  and  catch  the  sunbeams  of 
glory  *'' brought  to  light  by  the  Gospel. "2  The  way  of  right eous- 
ne^sis  the  way  of  God's  salvation,^  in  which  his  children  come  to 
Mm  J  the  *way  of  his  commandments,  in  which  they  love  to  walk 
with  him. ^  Not  only  is  there  life  in  the  end — but  a  present  life'-^ 
a  passage  from  death  unto  life  eternal.^  '  Those  who  seek  after 
j'ig/itBousiiess  preserve  and  increase  in  themselves  the  spiritual  life* 
of  God's  grace,  and  of  the  presence  of  his  Spirit,  and  so  attain  to 
life  everlasting.'''  Thus  the  life  of  grace  is  possessed,  and  the  life 
of  glory  |s  secured.  It  is  "hid  with  Christ  in  God;"*  so  that — 
"  Because  I  live,  ye  shall  hve  also."® 

In  this  pathway  there  is  no  death.^°  The  curse  of  the  first 
death  hath  passed  away.  '■ '  The  power  of  "  the  second  death  cannot 
hurt.""^  "The  body  is  dead  because  ofsin."'^  Yet  it  "sleeps" 
rather  than  dies  undef  the  care  of  Jesus. '*  "Surely  the  bitterness 
of  death  is  past.'"'  Now,  "  O  death  !  where  is  thy  sting  !"'^  Sheath- 
ed in  the  body  of  Jesus. 

And  is  not  this  cheering  privilege — this  glorious  hope — an  infinite 
recompence  for  all  the  crosses  of  the  way  J  Contrast  the  ways  of 
sin — full  of  death  ^^ — ending  in  death  eternal.'^  Then  wonder  at  the 
multitudes  "loving  death."^®  Pity — pray  for  them — "pull  them 
out  of  the  fire. "2°  Adore  the  riches  and  power  of  Sovereign  grace, 
which  has  saved  you  from  ruin,  and  brought  you  to  righteousness 
— to  life — to  salvation . 


CHAPTER   XIII. 


1 .  A  wise  son  hearefh  his  father's  instruction :  but  a  scorner  heareih  not  rebuke. 

Such  a  wise  son  in  filial  reverence  was  Solomon  himself^'  The 
connection  however  oi  instruction  loith  rebuke  mainly  points  us  to 
that  instruction,  which  is  obtained  by  disciplined^  Here  then  we 
turn  to  our  great  Exemplar.  Was  not  hea  j^i^e^o?!,  when  hisears 
were  opened  to  his  Father's  discipline  P^  How  did  he  condescend 
to  this  painful  school  to  "  learn  obedience  !"^^     How  good  is  it  in 

1  '  In  the  path  of  righteousness  is  life — yea — the  highway  is  immortality.'  MS. 
Translation  of  Proverbs  by  the  late  Dr.  Good.     See  also  Schultens. 

2  2  Tim.  i.  10.  3  John  xiv.  G.  4  isa.  xxxv.  8. 
5  Chap.  viii.  35;  x.  16;  xi.  19.  e  John  v.  24.  Rom.  vi.  23.  ^  Diodati. 
9  Col.  lii.  3.                            9  John  xiv.  19.                          J"  John  viii.  51 ;  xi.  25. 

11  Rom.  V.  21.         12  Rev.  ii.  11 ;  xx.  G.  i3  Rom.  viii.  10;  v.  12.     Gen.  iii.  19. 

•4  Acts  vii.  60.     1  Thess.  iv.  14.  i5  l  Sam.  x-v.  32.  is  1  Cor.  xv.  55. 

17  Chap.  xxi.  16.     Rom.  viii.  6.     Eph.  ii.  1.     1  Tim.  v.  6. 

18  Chap.  ii.  16—18;  v.  3—5;  vii.  26,  27;  ix.  18.     Matt.  vii.  13.     Rom.  vi.  21,  23. 

19  Chap.  viii.  36.  20  jude  23.  21  chap.  iv.  1—4. 
22  Chap.  xii.  1.     Schultens.               23  isa.  1.  4,  5.                   24  Heb.  v,  8. 


EXPOSITIOX    OF    THE    BOOK    OF    PEOVEEBS.  133 

our  daily  practical  walk  to  keep  our  eyes  steadily  fixed  on  him ! 
Is  it  not  the  pathway  to  heaven  to  follow  Him  closely  in  this  child- 
like habit  ? 

But  the  proud  spirit  does  not  easily  bend.  The  son,  who  never 
heard  his  father's  ms^n^c^io^i  with  deference,  will  soon  take  "the 
scorner^s  seat.''^  When  rebuke  becomes  necessary,  he  hears  it 
not  ;^  turns  from  it  to  his  own  course — at  the  extreme  point  from 
wisdom  ;3  on  the  brink  of  ruin  ;^  carrying  about  him  a  fearful 
mark  of  reprobation  !'  Let  me  remember  if  I  am  reluctant  to  hear 
the  faithful  rebuke  of  men,  I  am  prepared  to  resist  the  rebuke  of 
God.  And  how  soon  may  this  stubborn  revolt  bring  his  lono--suf- 
fering  to  an  end,^  and  my  soul  to  destruction  !''  '  From  hardness 
of  heart,  ^nd  contempt  of  thy  word  and  commandment,  Good  Lord, 
deliver  me.'^ 

2.  A  man  shall  eat  good  by  tile  fruit  of  his  mouth:  but  the  soul  of  the  transgres- 
sors shall  eat  violence. 

The  first  clause  has  been  lately  put  before  us.^  But  let  it  ever 
be  fresh  upon  our  minds,  that  if  the  Christian  is  walking  with  God, 
his  tongue  will  pour  out  godly  communication.  Whatever  be  the 
effect  on  others,  at  least  his  own  soul  will  be  warmed,  refreshed, 
and  edified.  He  shall  eat  good  bi/  the  fniit  of  his  mouth.  Never 
shall  we  carry  upon  our  lips  that  Beloved  Name  to  our  fellow-sin- 
ners in  simplicity,  but  its  "  savour"  to  our  own  souls  will  be  "  as 
ointment  poured  forth.'""  We  shall  feed  ourselves  in  the  Christian 
distribution  of  the  heavenly  manna. 

The  transgressor  also  eats  thefrziit  of  his  ?n.outh — yet  not  good. 
His  soul  sets  his  tongue  on  a  flame.  He  loves  violence — and 
therefore  eats  it  to  his  own  ruin.''  "  Death  as  well  as  life  are  in 
the  power  of  the  tongue.'"^  Let  us  look,  that  it  be  under  the  influ- 
ence of  Divine  grace,  restrained  from  evil,  disciphned  for  usefulness, 
the  fruitful  instrument  of  our  own  happiness. 

3.  He  that  keepeth  his  wMuthkeepeth  his  life:  but  he  that  openeth  wide  his  lips 
shall  have  destruction. 

The  last  Proverb  contrasted  a  fruitful  and  mischievous — this  a 
cautious  and  ungoverned  tongue.  "Keep  thine  heart." '^  This 
guards  the  citadel.  Keep  thy  mouth.  This  sets  a  watch  at  the 
gates.  If  they  be  well  guarded,  the  city  is  safe.  Leave  them  un- 
protected— Thus  was  Babylon  taken.  '  He  that  looketh  carefully 
to  his  tongue  takes  a  safe  course  for  preserving  A i^  ///e,  which  is  oft 
in  danger  by  much  and  wild  talking."^  Think  before  we  speak— 
ponder  our  words — their  substance,  manner,  time,  place,  audience. 
The  unruly  member  needs  a  strong  bridle,  and  a  strong  hand  to 
hold  it.'s — Though  it  be  necessary  to  open  our  hps,  yet  to  open  them 

1  Ps.  i.  1.  2  Chap.  XV.  ]'3.  3  chap.  i.  7,  8 ;  xii.  1 ;  xv.  5. 

4  Chap.  XV.  10;  xxix.  1.  5  i  Sam.  ii.  25.  fi  2  Chron.  xxxvi.  15,  IG. 

"^  Jer.  V.  3.     Zeph.  iii.   2.  «  Litany.  s  Chap.  xii.  14.  i"  Can.  i.  3. 

»  Psahn  Ixiv.  8.  '2  Chap,  xviii.  21.  is  Chap.  iv.  23. 

»  Bishop  Hall,  Chap.  xxi.  23.     Psalm  xxxiv.  12,  13.  »5  James  iii.  2,  3. 


134  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

wide — to  let  all  come  out — is  a  fearful  hazard.^  For  if  "in  the 
multitude  of  words  there  wanteth  not  sin,"^  sin  must  bring  us  with- 
in the  jaws  of  destruction. 

"  Set  a  watch,  O  Lord,  before  my  mouth ;  and  keep  the  door  of 
my  lips"3 — was  the  prayer  of  one,  who  knew  the  danger  of  an  un- 
governed  tongue,  and  the  only  way  to  lame  it.  Shall  we  not  call 
in  God's  help,  in  the  recollection  that  the  great  tempter  is  always 
at  hand?  How  often  has  our  unguarded  tongue  "given  place  to 
the  devil,"^  and  "  grieved  the  Holy  Comforter  ?"^  How  much  more 
matter  do  we  make  for  repentance  by  our  speaking  than  by  our 
silence  !  Apply  the  practical  power  of  faith  to  this  besetting  evil; 
quickening  watchfulness  and  prayer,  self-abasement  and  self-dis- 
cipline, godly  fear  and  energy  of  conflict. 

4.  The  soul  of  the  sluggard  desireth,  and  hath  nothing  :  but  the  soul  of  the  dili- 
gent shall  be  made  fat. 

Another  vivid  contrast  of  the  sliiggar'd  with  the  diligent  !^ — 
The  sluggard  desires  the  gain  of  diligence  without  the  diligence 
that  gains.  He  would  be  wise  without  study,  and  rich  without 
labor.  His  rehgion  is  of  the  same  heartless  character.  He 
desires  to  overcome  his  bad  habits, — to  enjoy  the  happiness  of 
God's  people.  So  far  well.  Desires  are  a  part  of  religion.  There 
can  be  no  attainment  without  them.  Many  have  not  even  the 
desire.  They  ridicule  it  as  enthusiasm.  Yet  the  sluggard  hath 
nothing,  because  it  is  c^e^ire  without  effort.  'He  ever  desireth; 
but  he  taketh  no  pains  to  get  any  thing."'  He  would  fain  go  to 
heaven,  if  a  morning  dream  would  carry  him  there.  And  many  a 
wish  (alas  ! — of  fray  er  he  knows  nothing)  he  sighs  for  •'  the  death 
of  the  righteous."^  He  would  gladly  be  a  Christian,  if  it  cost  him 
no  trouble.  His  duties  are  a  force  upon  him — and,  when  they  are 
over,  he  feels  as  if  relieved  from  a  heavy  weight.  This  is  no  rare 
case.  Often  do  we  hear  the  cry — and  that  year  after  year — '  I 
desire  to  be  a  child  of  God.'  And  yet  the  soul  continues  at  the 
same  point,  or  rather  settles  down  more  resolutely  in  a  lifeless 
profession.  'Hell' — says  an  old  writer — 'is  paved  with  such 
desires.^ 

Oh  !  be  industrious — if  anywhere — in  religion.  Eternity  is  at 
stake.  Hours — days  are  lost.  Soon  they  come  to  years — and  for 
want  of  energy  all  is  lost.  Heartless  wishes  will  not  give  hfe. — 
The  halting  step  will  not  bring  us  to  God.  A  few  minutes'  cold 
prayer  will  not  seize  the  prize.  To  expect  the  blessing  without 
diligence  is  delusion. 

Diligence  brings  its  own  reward  in  the  world^ — much  more  in 
religion.  It  will  not  be  content  with  desiring,  but  possessing. 
Here  is  reality — rich  privilege — The  "  exercise  of  godliness"  tends 
to  health  and  profit,  i"   Useful  habits  are  formed — dormant  energy  is 

1  Chap.  X.  14;  xii.  13;  xviu.  7.     Comp.  1  Sam.  xxv.  10,  11,  33.        2  chap.  x.  19. 
3  Psalm  cxli.  3.  «  Epl>.  iv.  26,  27.  ^  ibid,  verses  29,  30. 

6  Chap.  X.  4 ;  xii.  24,  27.  ">  Reformers'  Notes.  »  Num.  xxiii.  10. 

9  Chap.  X.  4;  xii.  24;  xxii.  29.  i"  1  Tim.  iv.  7,  8. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  135 

excited.  The  conflict  of  faith,  the  violence  of  prayer,  become  sour- 
ces of  enjoyment.^  God  honors  the  trading  of  talents,  where  he 
has  the  full  revenue  of  his  gifts.^ 

Shake  off,  then,  the  dust  of  sloth — child  of  God!  Take  care 
that  the  bed  of  ease  doth  not  pall  thine  appetite,  and  hinder  thee 
from  seeking  food  for  thy  soul.  Let  thy  graces  be  vigorous  and 
radiant.  Let  thy  profession  be  always  progressing — ^deepening — 
expanding.  If  thou  be  in  Christ,  seek  to  be  "  rooted  and  grounded 
in  him. "3  Let  there  be  "  life  more  abundantly."^  "  Be  strong  in  the 
grace  that  is  in  Christ  Jesus. "^  Let  "  the  joy  of  the  Lord  be  thy 
strength."^  Then  thy  soul  shall  he  made  fat — healthful — vigor- 
ous— in  all  fruit  and  grace.'' 

6.  A  righteous  man  hateth  lying :  but  a  wicked  man  is  loathsome,  and  cometh  to 
shame. 

Observe  the  accuracy  of  Scripture.  It  is  not  that  a  righteous 
man  never  lies.  David  lied.^  Peter  lied.^  Yet  David  could  say 
— "/  hate  and  abhor  iT/ing.''^^"  He  prayed  to  have  it  "removed 
from  him."^i  He  would  not  suffer  the  "liar  in  hissight.'"'^  Peter 
in  the  painful  remembrance  of  his  sin  earnestly  shewed  the  happi- 
ness of  departure  from  it.'^  The  child  of  god — though  always  a 
sinner — maintains  an  holy  antipathy  against  sin,— "  What  I  hate. 
that  do  I."»^ 

Nor  is  it  a  proof  of  a  righteous  man,  that  he  avoids  lying.  Selfish 
motives — regard  for  character — may  dictate  restraint — without  any 
hatred  of  the  sin  as  sin.  But  true  religion  brings  in  the  new 
taste — conformity  to  the  mind  of  God.  Therefore  "  lying  lips" — 
however  common,  profitable,  convenient,  or  pardonable,  they  may 
be  counted — as  they  "  are  abomination  to  the  Lord,"  the  righteous 
man  hateth  them.^^  He  would  rather  suffer  by  truth,  than  sin  by 
lying. '^ 

And  yet  is  not  strict  truth — even  in  the  Church — ^often  sacrificed 
to  courtesy  ?  Is  not  lying  sometimes  acted,  insinuated,  or  implied, 
where  we  should  be  ashamed  of  plainly  speaking  it?  Is  not  the 
simple  truth  often  colored  with  exaggeration?  "Abstain  from  all 
appearance  of  evil"  ^'' — is  the  rule  for  the  man  of  God.  If  "the  ap- 
pearance" be  not  cautiously  shunned,  the  reality  will  soon  be  loved. 
Our  tongue  is  only  safe,  when  it  is  ordered  under  the  restraint  and 
guidance  of  the  God  of  Truth.  '^ 

A  wicked  m^an  indeed  takes  pleasure  in  deceit.  Scripture  gives 
him  his  right  name — loathsome.  His  base  means  often  bring  him 
to  shame  on  this  side  of  the  grave. ^^  But  however  this  be — shame 
will  be  his  "  everlasting  recompence."^" 

»  Matt.  xi.  12.  2  Ibid.  XXV.  14—29.  3  Col.  ii.  7.  ^  John  x.  10. 

s  2  Tim.  ii.  1.  s  Neh.  viii.  10.  7  Psalm  xcii.  12—14.     Mai.  iv.  2. 

8  1  Sam.  xxi.  2;  xxvii.  9,  10.  »  Matt.  xxvi.  70—74.  i"  Psalm  cxix.  163. 

11  Ibid.  ver.  29.     Comp.  Chap.  xxx.  8.  '2  Psahn  ci.  7. 

13  1  Pet.  iii.  10,  11,  also  ii.  1.  H  Rom.  vii.  15,  19. 

15  Chap.  xii.  22.     Comp.  Rom.  xii.  9.       is  i  Kings  xxii.  12—23.     Dan.  iii.  14—22. 
17  1  Thess.  V.  22.  is  Psalm  xix.  14;  Ii.  15;  cxli.  3.  is  2  Kings  v.  27. 

20  Dan.  xii.  2.     Rev.  xxi.  8. 


136  EXFOSITIOJJ    OF    THE    BOOK    OF    PROVERBS. 

6.  Riglileousness  keepeth  him  thai  is  upright  in  the  icay:  hut  wickedness  over- 
ihroweth  the  sinner. 

Would  that  the  repetition  of  this  aphorism'  might  deepen  its  im- 
pression !  It  is  indeed  a  straight  way  to  heaven.  "Lead  me  in  it, 
O  ray  God,"'^  and  keep  me  there.  The  many  deviations  even  of 
the  cliildren  of  God  prove  our  need  of  Divine  keeping.  The  fear 
of  man  ;^  the  flinching  of  the  flesh  from  positive  duty  ;^  the  grasp  of 
some  desired  object  f  the  subtle  allurements  of  sin^ — all  these  have 
turned  him  out  of  the  path ;  embracing  his  Father's  will  in  many 
things  ;  in  others  preferring  his  own.  Righteo2isness — steady  con- 
formity to  the  mind  of  God — keeps  the  soul  upright.,  and  so  keeps 
it  in  the  way.''  Not  that  we  exak  it  to  any  meritorious  efficiency  ; 
or  put  it  in  the  place  of  simply  "  looking  unto  Jesus"^  for  life  and 
salvation.  The  Christian,  while  "  walking  in  his  integrity,"* 
never  loses  his  sense  of  sin,  or  forgets  his  need  of  mercy.  Yet — 
his  '■''righteousness  is  a  breast-plate"'"  keeping  \ihn  from  many 
assaults  of  sin,"  and  covering  him  from  threatening  wrath. '^  But 
this  is  righteousness — not  perfection — mixed  with  much  cleaving 
infirmity.  Yet — blessed  be  God — the  uprightness  is  accepted,  and 
the  frailty  is  covered. '' 

But  while  '  saints  are  secured //'o??*  ruin,  sinners  are  secured /or 
ruin.'^^  The  sinner'^soivn  wickedness  overthrowethhim}^  He  is 
bent  upon  his  own  way — the  sure  road  to  destruction.  'Let  him 
not  blame  the  Lord,  or  any  mortal  man  besides  himself,  inasmuch 
as  he  is  the  Author  of  ruin  to  himself.'^ 

7.  There  is  thai  maketh  himself  rich,  yet  hath  nothing ;  there  is  that  maketh  him- 
self poor,  yet  hath  great  riches. 

What  a  bubble  are  the  world's  riches!  Yet  such  a  jewel  are 
they  counted,  that  some  will  affect  their  shew,  in  order  to  gain  the 
respect  usually  connected  with  them''^ — making  themselves  rich, 
yet  having  nothing.  Others  will  hide  the  real  possession,  lest  they 
should  be  robbed  of  it'^ — 7naking  themselves  jjoor,  yet  having 
great  riches.  Both  practice  a  deceit  upon  God  ;  the  one  by  pre- 
tending to  have  received — the  other  by  virtually  denying — his 
gracious  gifts.  Both  dishonor  his  wisdom  and  goodness  ;  the  one 
by  discontent  with  his  dispensations  ;  the  other  by  neglecting  the 
communication  of  his  blessings.'^ 

The  Church  presents  the  counterpart  of  both  these  classes. — 
The  boasting  Phariseej^"  the  gifted  Corinthian  ;^'  the  proud  beggar- 
ly Laodicean^^ — all  admire  their  nothing,  as  if  it  were  great  riches. 
Others   again   inake   themselves  poor  in   "  voluntary    humility." 

1  Chap.  xi.  3,  5,  6.  2  Ps.  v.  8 ;  xxvii.  11. 

3  Gen.  xii.  11—13;  xx.  2.  ^  John  i.  1—3.  s  Gen.  xxvii.  19—24. 

6  2  Sam.  xi.  2.     1  Kings  xi.  1—8.  7  Psalm  xxv.  21.  »  Heb.  xii.  2. 

9  Psahn  xxvi.  11.  1°  Eph.  vi.  14.  "  Gen.  xxxix.  9.     Neh.  v.  15. 

12  Gen.  vii.  1.    2  Peter  ii.  7—9.     Isa.  xxxiii.  15,  16.     Ezek.  xiv.  14,  20. 

13  2  Chron.  xv.  17.  '*  Henry  in  loco.  15  2  Chron.  xxviii.  23. 
•«  Muffet's,  (Peter)  Commentary  on  Proverbs,  12mo.,  1596. 

"  Chap.  xu.  9.  IS  Eccl.  vi.  1,2.  w  Comp.  1  Tim.  vi.  18. 

20  Luke  xviii.  11,  12.  21  i  Cor.  iv.  8,  10.  22  Rev.  ill.  17, 18. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  137 

Describing  their  whole  course  as  unmingled  sin,  they  deny  the 
Ahnighty  work  of  grace.  They  give  excuse  for  lying  under  the 
power  of  their  corruptions,  instead  of  quickening  the  energy  of  a 
successful  conflict.  Thus  they  promote  the  very  evil  which  they 
deprecate,  and  sink  the  soul  into  a  hopeless  despondency,  alike 
prejudicial  to  their  happiness  and  usefulness.  It  is  the  ruin  of  the 
self-deceiver  to  think  himself  better,  it  is  not  less  the  sin  and  the 
folly  of  the  upright  to  think  himself  worse,  than  he  is. 

The  true  path  of  simplicity  is  to  renounce  all  dependence  of  the 
flesh,  and  gladly  to  welcome  the  gospel  of  grace.'  Such  disciples 
— rich  in  their  holy  poverty — are  honored  of  the  Loid.^  '  O 
Blessed  Lord,  who  resistest  the  proud,  and  givest  grace  to  the 
humble,  give  me  more  humility — that  I  may  receive  more  grace 
from  thee.  And  thou,  whose  gracious  rain  shelves  down  from 
the  steep  mountains,  and  sweetly  drenches  the  humble  vallies,  de- 
press thou  my  heart  more  and  more  with  true  lowliness  of  spirit, 
that  the  showers  of  thy  heavenly  grace,  may  sink  into  it,  and 
make  it  more  fruitful  in  all  good  affection  and  all  holy  obedience.'^ 

8.   The  ransom  of  a  mail's  life  are  liis  riches:  but  the  poor  hearelh  not  rebuke. 

The  last  Proverb  rebuked  discontent  with  our  lot — whether  of 
riches  or  poverty.  The  wise  man  here  strikes  the  balance  be- 
tween these  two  conditions.  A  niaii^s  riches  may  he  the  ransom 
of  his  life.  They  may  be  the  price  of  deliverance  from  his  ene- 
mies.^ They  may  save  him  from  the  punishment  of  the  law,^  or 
from  imminent  danger  of  his  life.^  Yet  if  "  money  is  a  defence,'"' 
so  also  is  often  want  of  money.  If  "  the  rich  man's  wealth  is  his 
strong  city,"^  the  poor  man's  poverty  is  often  his  safeguard.  He 
is  beneath  notice.  He  hears  not  many  a  rebuke,  he  escapes  many 
a  danger,  which  is  destruction  to  his  richer  neighbor.^  Had  Isaac's 
flocks  been  less  numerous,'"  or  Jacob  less  prosperous,''  they  would 
not  have  heai'd  so  much  rebuke  iiom  their  selfish  enemies.  The 
poor  with  his  empty  pocket  travels  with  security.  His  cottage 
offers  little  temptation  to  the  nightly  robber.  "  A  man's  life"  there- 
fore— his  true  happiness — "  consisteth  not  in  the  abundance  of  the 
things  which  he  possesseth.'"^ 

His  riches  may  be  the  ransoin  of  his  life.  But  "  what  shall  he 
give  in  exchange  for  his  souH'''^  Too  "precious"  is  it  to  be  "re- 
deemed with  corruptible  silver  and  gold.'"^  So  far  as  he  is  con- 
cerned, "it  ceaseth  forever.'"^  Praised  be  the  Lord  !  when  all  the 
treasures  of  earth  would  have  been  beggared  in  the  ransoin,  the 
riches  of  heaven  were  freely  poured  out.'^     The  blood  of  the  Son 

1  Phil.  iii.  3—9.  2  isa.  Ixvi.  1,  2.     Luke  xviii.  13,  14.    Rev.  ii.  9. 

3  Bishop  Hall's  Devotional  Works,    Vol.  viii.  276.  J  2  Kino-s  xviii.  13,  16. 

5  Ex.  xxi.  29,  30.     Comp.  Chap.  vi.  35. 

6  Jer.  xli.  8.  Comp.  Gen.  xxxii.  6,  7,  20,  with  xxvii.  41.  Also  Job  ii.  4.  'The 
primitive  Christians  quoted  this  proverb  in  defence  of  their  occasional  habit  of  giving 
money  to  restrain  the  fury  of  their  persecutors.' — Geier  in  loco. 

"!  Ecc.  vii.  12.  8  Chap.  x.  15. 

9  2  Kings  xxiv.  14;  xxv.  12.   Jer.  xxxix.  9,  10.  i"  Gen.  xxvi.  13—25. 

'I  Ibid.  xxxi.  1,  2.  12  Luke  xii.  15.  i3  Matt.  xvi.  26. 

'^  1  Pet.  i.  18.  15  Psalm  xUx.  6—9.  is  1  Pet.  i.  19.     Heb.  x.  5-8. 

18 


13S  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

of  God  was  the  acceptable  price.  The  voice  was  heard  from 
heaven — "  DeUver  him  from  going  down  to  the  pit ;  I  have  found 
a  ransom.^'' ^ 

9.  Tlie  light  of  the  righteous  rejoiceth :  but  the  lamp  of  the  wicked  shall  be  put 
out. 

Who  can  estimate  the  worthof  a  Christian's  bright  shining  light  1^ 
Happy  in  his  own  soul,  like  his  counterpart  in  the  heavens,  he 
sheds  a  joyous  light  around  him.^  But  how  glowing  then,  is  the 
light  of  the  Church  in  the  combined  shining  of  all  her  members  ! 
Many  of  them  have  no  remarkable  individual  splendor.  Yet  the 
whole — like  the  lesser  stars  forming  the  milky  way — present  a 
bright  path  of  holiness  in  the  spiritual  firmament.  This  happy, 
heavenly  light  "  shineth  into  perfect  day ;"'  and  that  day  will 
never  set.^  Sometimes  it  may  be  obscured,  but  only  that  it  may 
break  out  more  gloriously  f  and  soon  will  it  be  a  day  without  a 
cloud.'' 

But  it  is  the  light  of  the  righteous  that  rejoiceth.  Sin  therefore 
will  bripg  the  cloud.  Do  we  hope  to  shine  in  the  heavenly  firma- 
ment ?  Then  must  we  shine  with  present  glory  in  the  firmament 
of  the  Church.  So  delicate  is  the  Divine  principle,  that  every 
breath  of  this  world  dims  its  lustre. 

The  wicked  have  their  lamjJ,  a  cold  profession  of  the  name  of 
rehgion.  But,  being  without  oil,  it  will  soon  be  ]mt  out.^  Even 
while  it  lasts,  it  rejoiceth  not.  It  sheds  no  light  upon  the  soul.  It 
guides  no  fellow- pilgrim  with  its  light.  Fearful  will  be  the  end. 
He  takes  his  leave  of  the  light  of  this  world,  only  to  enter  into  eter- 
nal darkness,  without  even  a  flickering  ray  to  cheer  "  the  blackness 
of  darkness  forever."^ 

10.  Only  by  pride  comeih  contention:  but  with  the  well  advised  is  wisdom. 

Most  accurately  is  contention  here  traced  to  its  proper  source.^" 
All  the  crudities  of  the  day — all  the  novelties  of  doctrine  producing 
contention^' — originate  in  the  jwoiid  swelhng  of  the  fleshly  mind."'^ 
Men  scorn  the  beaten  track.  They  must  strike  out  a  new  path. 
Singularity  and  extravagance  are  primary  charms.  They  are 
ready  to  quarrel  with  every  one,  who  does  not  value  their  notions 
as  highly  as  they  do.  The  desire  of  pre-eminence  ;  '^  the  revolt  from 
authority  1^  or  sound  doctrine  ;i5  party  spirit,  with  iha  pride  of  know- 
ledge and  gifts i« — all  produce  the  same  results.  Is  it  too  much  to 
say,  that  vain-glory  hath  lighted  up  all  the  sinful  contentions,  that 
have  ever  kindled  in  the  Church?  We  must  indeed  "  contend  for 
the  faith,"  1^  though  it  be  v/ith  our  own  compromising  brethren.  '^    But 

1  Job  xxxiii.  24.  2  Matt.  v.  14—16.    Phil.  ii.  14—16. 

3  Chap.  iv.  18,  with  Psalm  xix.  5.  ^  Chap.  iv.  18,  ut  supra. 

5  Isa.  Ix.  19,  20.  6  Micah  vii.  8.  ^  Isa.  xxxv.  10.     Rev.  xxi.  23,  24. 

8  Job  xviii.  5,  6 ;  xxi.  17.     Chap.  xx.  20;  xxiv.  17.     Matt.  xxv.  3,  8. 

9  Ps.  xUx.  17—19.  Matt.  xxii.  13.  Jude  13.  "  Chap,  xxviii.  25. 
n  1  Tim.  i.  4.  2  Tim.  ii.  23.  '2  Col.  ii.  18.  1  Tim.  vi.  3,  4. 
13  Matt,  xviii.  1—4;  xx.  20—24.  3  John  9,  10.  i^  Num.  xii.  1—3. 
IS  2  Tim.  iv.  3,  4.  '^  1  Cor.  i.  U,  12 ;  iii.  3,  4,  with  iv.  8. 
i'  Gal.  U.  5.    i  Thess.  ii.  2.    Jude  3.                                is  Gal.  ii.  11—14 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  139 

even  here  how  quickly — yet  imperceptibly,  may  pride  insinuate 
itself  under  the  cover  of  glorifying  God  !' 

This  mischievous  principle  spreads  in  families,  or  among  friends. 
'  Some  point  of  honor  must  be  maintained ;  some  affront  must  be 
resented  ;  some  rival  must  be  crushed  or  eclipsed  ;  some  renowned 
character  emulated ;  or  some  superior  equalled  and  supported.'^ 
Even  in  trifling  disputes  between  relatives  or  neighbors — perhaps 
between  Christians — each  party  contends  vehemently  for  his 
rights,  instead  of  satisfying  himself  with  the  testimony  of  his  con- 
science, and  submitting  rather  to  be  misunderstood  and  misjudged, 
than  to  break  the  bond  of  the  Divine  brotherhood.^  In  the  wide 
field  of  the  world  we  may  well  ask — "  From  whence  come  wars 
and  fightings  among  you  l  Come  they  not  from  this  lust?"*  Often 
has  wounded  pride' — even  without  any  proved  injury^ — brought 
destructive  contention  upon  a  land. 

The  proud  man  conceives  himself  wise  enough.  He  asks  no 
counsel,  and  thus  proves  his  want  of  wisdom.  But  with  the  mo- 
dest—i<;eZ/-a6/yi5ec/ — there  is  the  wisdom  that  is  from  above, 
"  which  is  first  pure,  then  peaceable.'"'  Many  a  rising  contention 
.has  it  quelled.^  "Let  nothing  be  done  through  strife  or  vain-glory  ; 
but  in  lowliness  of  mind  let  each  esteem  other  better  than  them- 
selves."^ Christian  wisdom  will  keep  us  within  our  own  line  ; 
knowing  our  own  measure  and  bounds;^"  and — whatever  be  our 
place,  parts  or  gifts^humble,  active,  loving,  constant,  thankful,  in 
the  improvement  of  theni. 

1 1 .  Wealth  gotten  by  vanity  shall  be  diminished :  but  he  that  gathereth  by  labor 
shall  increase. 

This  Proverb  does  not  imply  the  means,  by  which  wealth  has 
been  gotten  \^^  but  the  impoverishing  use  to  which  it  is  applied. 
However  large,  by  vanity  it  will  soon  be  diminished.  Frivolous 
and  expensive  pursuits,  empty  amusements,  and  the  vain  pomp 
and  show  of  dress,  will  soon  prove  that  "  riches  certainly  make 
themselves  wings  ;"i2  ^j^^t  the  treasure  is  "put  into  a  bag  with 
holes  ;"^^  and  that  nothing  remains  but  the  awful  account  of  un- 
faithfulness to  a  solemn  trust. 

On  the  other  hand — God's  blessing  is  upon  Christian  industry, 
and,  so  far  as  is  good,  he  that  gathereth  with  his  labor  shall  in-* 
crease.  Only  let  him  remember,  that  the  security  for  his  increas- 
ing wealth  is  the  dedication  of  himself  and  his  substance  to  the 
Lord  ;  the  ready  acknowledgment,  that  he  is  not  his  own,  but 
God's  property  for  God's  glory."  '  All  that  man  can  have,  we  have 
it  on  this  condition  ;  to  use  it,  to  have  it,  to  lay  it  out,  to  lay  it 

1  Acts  XV.  37—39.  2  Scott  in  loco.               3  i  Cor.  vi.  7.             ^  jam.  iv.  1. 

5  Judges  xii.  1 — 6.  ^  2  Kings  xiv.  10.                 "^  James  iii.  17,  with  14 — 16. 

8  Gen.  xiii.  7 — 11.  Judges  viii.  1 — 3.     1  Kings  xii.  22 — 24.     Acts  vi.  1 — 6. 

9  Phil.  ii.  3.  10  2  Cor.  x.  13—16. 

11  The  interpolation  of  our  translators  is  uncalled  for,  and  misleads  the  reader.  The 
word  '  vairC  is  of  very  frequent  occurrence,  and  always  implies,  not  what  is  sinful,  but 
what  is  empty  and  unsubstantial.     See  Parkhurst. 

'2  Chap.  xiii.  5.  13  Hag.  i.  6.  '^  1  Cor.  vi.  19,  30. 


140  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

down  unto  the  honor  of  our  Master,  from  whose  bounty  we  re- 
ceived it.''  The  Lord  deliver  us  from  the  guilt  of  wasting  on  vanity 
what  is  due  to  Himself! 

12.  Hope  deferred  mdketh  the  heart  sick :  but  rdhen  the  desire  cometh,  it  is  a  tree 
of  life. 

The  first  springing  of  hope  is  a  pleasurable  sensation,  yet  not 
unmixed  with  pain.  It  is  the  hunger,  that  makes  our  food  ac- 
ceptable. But  hope  deferred,  like  hunger  prolonged,  brings  a  kind 
of  torture.  It  tnaketh  the  heart  sick.^  Yet  ivhen  the  desire — the 
fulfilment  of  the  hope — cometh,  what  a  tree  of  life  it  is — so  revi- 
ving—so invigorating!^ 

We  must  however  limit  this  application  to  the  spiritual  world. 
Elsewhere  the  fulfilment  of  the  desire  would  be — instead  of  a  tree 
of  life — disappointment  and  vanity.^  Here  however  the  child  of 
God  is  often  tried  in  his  faith,  but  never  disappointed  of  his  hope. 
"  The  patience  of  hope"  issues  in  "  the  full  assurance  of  hope." 
What  was  it  to  Abraham,  when,  after  long  deferred  hope — the  de- 
sire came,  and  he  called  the  child  of  promise — Laughter !'  What 
was  it,  "  when  the  Lord  turned  again  the  captivity  of  Zion,  and- 
they  were  like  unto  them  that  dream  !"^  What  was  it  to  old  Si- 
meon and  the  waiting  remnant,  when  the  desire  of  all  nations 
came  P  What  to  the  disciples,  when  at  the  manifestation  of  their 
risen  Lord,  their  sickening  hearts  "believed  not  for  joy,  and  won- 
dered !"^  What  to  the  little  flock  met  together  in  the  faintness  of 
deferred  hope  to  plead  for  Peter's  deliverance,  when  the  desire 
came — the  answer  to  prayer — so  marvellously  vouchsafed  !^ 

To  come  to  more  personal  experience.  Such  was  the  trial  of 
faith,  appointed  for  our  beloved  Lord.  Such  was  the  joyful  issue.'" 
Many  a  waiting,  sickening  heart  has  been  thus  refreshed  from  a 
tree  oflife.^^  But  what  will  be  the  joy  of  the  grand  consummation 
of  hope  !^^  "  The  earnest  expectation  of  the  creation  waiteth  for  the 
manifestation  of  the  sons  of  God."  '^  Time  seems  long — trials  heavy 
— hearts  failing.  But — "  yet  a  little  while,  and  he  that  shall  come, 
win  come,  and  will  not  tarry.""  The  first  moment  of  the  glorious 
manifestation  will  blot  out  the  remembrance  of  all  toils,  weariness, 
and  trial.  Yes — the  desire  cometh — come  it  will — in  God's  best 
*time — "quickly."  One  moment  sick;  the  next — " the  inhabitant 
of  that  land"  where  sickness  is  no  more.'^  One  moment  clad  in 
the  rags  of  the  flesh  ;  "  in  the  twinkling  of  an  eye"  arrayed  in  the 
glory  of  the  Saviour's  image.'®  "  Come,  Lord  Jesus  !  Come 
quickly.'"^ 

1  Swinnock's  True  Christian,  4to.  1663.  p.  169.        2  Ps.  cxix.  82, 123 ;  cxliii.  6,  7. 

3  Verse  19.  ^  Eccl.  ii.  1—11.  s  Gen.  xv.  2,  3;  xxi.  3—6. 

6  Ps.  cxxxvii.  with  cxxvi.  7  Luke  ii.  25 — 30,  with  Hag.  ii.  7. 

8  Ibid.  xxiv.  17,  21,  41.  9  Acts  xii.  5,  12—16. 

10  Psahn  xxii.  1—3,  with  22—25 ;  Ixix.  1—3,  with  30—35. 

"  Ibid.  xiii.  12  Rom.  viii.  23—25.    2  Cor.  v.  1—4. 

13  Rom.  viii.  19.  »  Heb.  x.  37,  38.    Hab.  ii.  3.    Rev.  xxii.  7,  12,  20. 

15  Isa.  xxxiii.  24,    Rev.  xxi.  1.  is  1  Cor.  xv.  51—54.  "  Rev.  xxii.  20. 


:< 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  141 

13.  Whoso  despiseth  the  ivord  shall  be  destroyed:  hut  he  that  feareth  the  com- 
mandment shall  be  rewarded. 

God  as  a  God  of  holiness  will  not  be  trifled  with.  As  a  God  of 
grace — none  serve  him  for  naught.  The  presiunptuous  despiser 
of  his  word  cannot  escape.  The  world  before  the  flood  was  the 
object  of  his  long-suffering-.  '-A  preacher  of  rigliteousness"  warned 
them  of  their  danger.  But  the  despisers  provoked  their  own  ruin.' 
Pharaoh,  often  provoked — -sometimes  half-resolved — yet  at  length 
despising  the  loord.ioas  destroyed.^  Jehoiqkim's  daring  rebellion 
met  its  righteous  recompence.^  The  wirfnfngs  of  Sinai  are  as  a  voice 
of  thunder.  "If  every  transgression  of  the  word  spoken  by  angels 
received  its  just  recompence  of  reward  ;  how  shall  we  escape,  if  we 
neglect  so  great  salvation,  spoken  by  the  Lord  ?  If  they  escaped 
not,  that  refused  him  that  spake  on  earth ;  much  more  shall  not 
we  escape,  if  we  turn  away  from  him  that  speaketh  from  heaven. 
See  that  ye  refuse  not  him  that  speaketh."^ 

Let  God  and  his  word  be  our /ear,  not  our  terror.  The  heart 
can  never  be  right,  till  it  fears  the  commandment  above  every 
earthly  consideration.  The  slave /ear5  the  penalty;  the  chikW/te 
commandment.  And  this  he  fears  more  than  if  an  angel  from 
heaven  were  standing  in  his  way  with  a  flaming  sword.  Here  is 
no  bondage — no  legality.  It  brings  its  own  reward.  The  "  heart 
that  stands  in  awe  of  God's  word,"  rejoices  in  it,  "'  and  is  largely 
enriched  with  its  spoil."^  Here  too  is  sunshine  in  the  special  favor 
of  God — ■"  To  this  man  will  I  look,  even  to  him  that  is  poor,  and  of 
a  contrite  heart,'  and  that  trembleth  at  my  ivord.^^^ 

14.  The  law  of  the  wis"  is  a  fountain  if  life,  to  depart  frorn  the  snares  of  death. 

Reverence  to  God's  commandment  has  just  been  enforced. 
The  blessing  of  the  laio  or  instruction^  of  the  wise  is  here  shown. 
It  is  as  a  fountain  of  life, ^  to  a  teachalile  and  thirsting  heart.  It  is  as 
a  grand  conservative  principle  in  a  world  full  o(  snares,  not  of  danger 
only,  but  of  death.  There  is  no  safe  treading  but  in  the  ways  of 
God.  The  word  of  God  gives  the  necessary  warning.^  The  law 
of  the  rvise — his  instruction  with  all  the  authority  of  a  law — 
applies  it.  This  was  David's  seasonable  itistruction  to  Solomon'" — 
Solomon's  to  us.''  Hear  this  warning  law  of  the  wise  from  an 
Apostle's  mouth.  The  love  of  money  was  fearfully  destroying 
souls.  "Thou.  O  man  of  God,  flee  these  things.'"^  This  is  the 
grand  end  of  the  Ministry  of  the  Gospel — to  "  deliver  them  from  the 
snares  of  the  devil :  who  taketh  men  captive  at  his  will.'"^  Let 
the  young  take  heed  to  their  feet,  where  every  step  is  a  snare  of 
death.     Let  the  instruction  of  thy  God  and  his  Ministers  be  the 

1  1  Peter  iii.  20.     2  Peter  ii.  5.     Luke  xvii.  26,  27. 

2  Ex.  V.2;  X.  16,  17,  28;  xiv.  28.  3  Jer.  xxxvi.  23—32. 
4  Heb.  ii.  2,  3  ;  xii.  25.                                   5  Psalm  cxix.  161,  162. 

6  Isa.  Ixvi.  2.     Comp.  Ezra  x.  2.  7  chap.  iii.  1 ;  iv.  2.  »  chap.  x.  11. 

9  Psalm  xvii.  4 ;  cxix.  9,  11.  ">  Chap.  iv.  4—12. 

'1  Chap.  V.  1—13  ;  vii.  24—27.  '2  1  Tim.  vi.  9—11.  '^  2  Tim.  ii.  24—26. 


142  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

law  of  the  ivise  to  keep  thy  path  in  safety.     "Ponder  the  path  of 
thy  feet,  and  let  all  thy  ways  he  establislied."^ 

15.  Good  understanding  giveth  favor  :  but  the  way  of  transgressors  is  hard. 

Good  understanding  in  the  wise  man's  meaning  is  the  true 
knowledge  of  religion — not  a  cold  and  dry  apprehension — but 
practical  godliness.^  Natural  conviction  is  often  constrained  to  do 
homage  to  it,  as  the  image  of  God  stamped  upon  his  servants.^ 
The  histories  of  Joseph,^  Samuel,'  David,^  Daniel' — testify,  that 
it  giveth  favor.  Our  blessed  Lord,  as  "he  increased  in  wisdom, 
increased  also  in  favor  both  with  God  and  man."^  Thus  the 
way  of  wisdom  with  all  its  crosses,  is  cheered  with  sunshine. 

Can  we  say  this  of  the  way  of  transgressors  ?  They  dream  of 
a  flowery  path ;  but  they  make  to  themselves  a  hard  way. 
'Wicked  men  live  under  a  hard  taskmaster.'^  His  work  is 
drudgery  indeed.'"  Men  fight  their  way  to  hell,  as  they  do  to 
heaven" — "through  much  tribulation."  Sinful  affections  must  be 
a  source  of  pain.  The  continual  warfare  with  conscience,'^  the 
absence  of  peace,'^  the  sting  of  sin,"  the  certainty  of  destruction'^ — 
all  prove  the  loss  of  "  the  promise  of  the  life  that  now  is,  no  less 
than  of  that  which  is  to  come." 

Which  then  is  the  way  of  my  choice  ?  Lord,  do  thou  choose  for 
me.  Help  me  under  thy  guidance,  to  choose  the  safe  and  pleasant 
path  of  wisdom.'^  the  rich  portion  of  godhness  for  both  worlds."' 
The  way  of  transgressors  is  hard.  The  end  of  that  way  is  death.^^ 
The  taskmaster  will  have  his  full  "tale"  of  work. ,  The  paymas- 
ter will  pay  down  tlie  well-earned  wages  to  the  uttermost  farthing 
— Death  eternal.'^ 

16.  Every  'prudent  man  dealeth  with  knoiokdge ;  but  a  fool  layeth  open  (spread- 
eth,  Marg.),  his  folly. 

How  often  is  even  valuable  knowledge  frittered  away  from  the 
want  of  prudent  application  !  We  must  ponder  the  time,  measure, 
helps  and  means  of  dealing'  with  it,  so  as  to  put  it  out  to  its  full 
advantage.^"  And  how  wide  is  the  sphere  for  trading  with  this  re- 
sponsible talent  ?  In  daily  life  it  provides  against  foreseen  dangers,^' 
as  it  makes  a  way  to  escape  in  appointed  difficulties.^^  Not  less  useful 
is  it  in  the  fa?jiily  economy — in  the  training  of  children  ;'2^  in  the 
"  guidance  of  affairs  ;"^^   in  looking  well  to  household  occupations.-* 

1  Chap.  iv.  26.  2  Psalm  cxi.  10. 

3  Chap.  iii.  3,  4;  xiv.  35;  xvi.  7.     Deut.  iv.  6.  ^  Gen.  xli.  38—40.     Acts  vii.  10. 

5  1  Sam.  ii.  26.  6  Ibid,  xviii.  5,  14—16. 

■7  Dan.  i.  9,  19,  20;  vi.  1—3.  See  also  Abraham,  Gen.  xxiii.  10,  11.  Paul,  Acte 
xxvii.  43 ;  xxviii.  2.     Comp.  Rom.  xiv.  18. 

8  Luke  ii.  52.  »  Caryl  on  Job  xv.  20. 

"  Isa  V.  18;  xlvii.  13;  Ivii.  10.     Jer.  ix.  5.  "  Acts  xiv.  22. 

12  Ibid.  ix.  4.  13  Isa.  Ivii.  20,  21  ;  lix.  8. 

14  Chap,  xxiii.  29—32.     Gen.  iv.  11—15.     Jer.  ii.  17—19.  i5  Isa.  ix.  7. 

16  Chap.  iii.  17.  '^  1  Tim.  iv.  8.  '**  Matt.  vii.  13.     Rom.  vi.  21. 

"  Rom.  vi.  23.  20  chap.  xv.  2.  21  Chap.  xxii.  3.     Gen.  xxxii.  4,  5. 

22  Acts  xvi.  37,  38 ;  xxii.  25 ;  xxiii.  7.  23  jujg.  xiii.  8,  12. 

21  Chap.  xiv.  1.     Ps.  cxii.  5.  25  chap.  xxxi.  27. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  143 

Must  we  not  also  deal  with  it  in  the  Church — in  a  wise  accom- 
modation to  circumstances/ in  the  conviction  of  gainsay ers  ;^  in 
forbearing  with  tlie  prejudices  of  the  weak;^  in  the  exercise  of 
Christian  admonition  V  The  want  of  it  is  the  source  of  an  unstable 
profession.  In  understanding  we  are  children,  not  men."^  Most 
precious  therefore  is  "  the  word  of  knowledge,"  as  "  the  manifesta- 
tion of  the  Spirit  given  to  us  to  profit  withal."*  Greatly  also  do 
we  need  this  gift  in  our  intercourse  with  the  world,  to  avoid  occa- 
sions of  stumbling;''  to  ifiark  seasonable  times  of  reproof;^  and 
to  refrain  from  needless  offence.'  Nay — even  in  the  jjolitical 
world  what  need  have  we  of  "  understanding  of  the  times,  to  know 
what  Israel  ought  to  do!"'°  Thus  to  deal  with  knowledge  in 
the  diversified  application,  is  the  responsibility  of  a  jonec/e/t^  man 
of  God. '1 

In  the  want  of  this  prudence — the  fool  layeth  open  his  folly. 
He  pours  out  his  wrath. '^  He  vaunts  out  his  vanity. '^  He  ex- 
poses his  thoughtlessness."  He  exercises  no  judgment,^''  and  fills 
his  sphere  of  influence  with  mischief. 

Let  us  study  the  minute  details  of  our  Master's  well-filled  life. 
He  shall  deal  prndenthf^ — This  was  his  distinctive  character. 
The  Spirit  oi  prudence  was  the  furniture  for  his  work."'  How 
gloriously  did  it  shine  forth  in  the  confounding  of  his  enemies, ^^ 
and  in  tender  sympathy  with  his  afflicted  people  !^'  How  good  is 
it  to  have  our  knowledge  disciplined  by  his  teaching,  and  consecra- 
ted to  his  service ! 

17.  A  ivicked  messenger  falleth  into  mischief:  but  a  faUliful  ambassador  is 
health. 

A  messenger  proves  his  character  by  his  neglect  or  discharge  of 
his  trust.  A  wicked  inessenger  betrays  his  trust,^"  damages  his 
master,'^^  and — as  a  just  recompence — falls  into  mischief.  Faith- 
fulness is  the  servant's  glory,  and  his  master's  gain.  He  brings 
and  receives  a  blessing.  Gehazi's  unfaithfulness  brought  him  into 
mischief '^^  Eliezer,  "  shewing  all  good  fidelity,"  was  blessed  in 
himself,  «n(^  Aea/^/i  to  his  master. ^^ 

But  to  speak  of  the  ?nesse?iger  and  ambassador  of  the  Lord.^* 
What  words  can  tell  the  awful  mischief  of  the  wicked  messenger 
— ignorant  of  the  worth  of  his  commission,  and  utterly  careless  in 
the  discharge  of  it  !    Yet  the  mischief  returns  upon  his  own  head ; 

1  Gal.  ii.  2.  2  Tit.  i.  9.     1  Pet.  iii.  15.  3  Acts  xv.  22—29. 

4  Rom.  XV.  14.  5  1  Cor.  xiv.  20,  with  Eph.  iv.  14.  6  1  Cor.  xii.  7,  8. 

7  Ezra  viii.  22.     Neh.  vi.  11. 

8  Chap.  ix.  7,  8;  xv.  23.     1  Sam.  xxv.  36.     Amos  v.  13.     Matt.  v.  6. 

9  Neh.  ii.  5.  Speaking  of  hi§  land  before  a  heathen  King,  in  reference,  not  to  the 
God  of  Israel,  but  to  the  sepulchre  of  his  fathers. 

1"  1  Chron.  xii.  32.     Comp.  Ebth.  i.  13.  »  Chap.  xiv.  8,  15. 

12  Chap.  xii.  16.     1  Sam.  xxv.  10,  11,  17,  25.  «  i  Sam.  xvii.  44. 

"  Luke  xiv.  28—32.  's  Chap,  xviii.  13.  is  Isa.  Iii.  14. 

17  Ibid.  xi.  3.  18  Matt.  xxi.  24;  xxii.  42—46.  is  Isa.  1.  4. 

20  Luke  xvi.  1.  21  chap.  x.  26;  xxvi.  6.     Matt.  xxv.  26,  27. 

22  2  Kings  v.  20—27.        23  Gen.  xxiv.  33—56.     Tit.  ii.  10.   Comp.  Chap.  xxv.  13, 

21  Mai.  if.  7.     2  Cor.  v.  20. 


144  KXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

laden  as  he  is  with  the  guilt  of  the  blood  of  souls ;  overwhelmed 
himself  in  the  eternal  damnation  of  those,  who  have  perished 
through  his  neglect.' 

Faithfulness  marks  the  true  ambassador.^  He  "shuns  not 
to  declare  the  whole  counsel  of  God  ;"^  not  obtruding  offensive 
truths  in  unnatural  prominence;  but  not  withholding  them  in  their 
just  scriptural  pro|)ortion.  He  condescends  to  the  capacities  of  his 
people  ;  but  lie  will  not  humor  their  prejudices  or  antipathies.  He 
"handles  not  tlie  word  of  God  deceitfully;  but  by  manifestation  of 
the  truth  he  commends  himself  to  every  man's  conscience  in  the 
sight  of  God."^  "  The  tongue  of  such  an  ambassador^''  is  health^ 
— both  to  himself  and  to  his  people.^  "  The  wilderness  rejoices" 
under  his  fertilizing  blessing  ;''  and  the  burst  of  joy  and  peace  is 
heard  on  every  side — "  How  beautiful  upon  the  mountains  are  the 
feet  of  him,  that  bringeth  good  things,  that  publisheth  peace  I''"* 

18.  Poverty  and  shame  sha^l  be  to  Imn  that  refuseth  instruction;  hut  he  that  re- 
gardeth  reproof  shall  be  honored. 

The  insti'iiction  of  discipline  is  God's  ordinance.  Little  do  those 
who  refuse  it  know,  what  a  blessing  they  cast  away  !^  Poverty 
and  shame  are  often  the  Lord's  rod  for  his  wayward  children'" — 
two  dreaded  evils — the  one  bringing  them  to  want — the  other  hiding 
their  heads  ;  both  disappointing  the  "  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life.""  Young  persons  !  Learn  to  dread 
the  liberty  of  being  left  to  your  own  choice.  Dread  the  first  step 
in  the  downward  course — refusing  instruction — Remember  your 
birth — "  as  the  wild  ass's  colt.""^  Know  your  besetting  temptation 
— "as  the  horse  and  the  mule'"^ — impatient  of  restraint.  If  the 
remonstrance  of  parents,  friend,  ministers  be  slighted,  all  may 
end  in  poverty  and  sham,e — embittered  with  the  poignant  sting 
of  death-bed  remorse." 

But  here  is  honor  contrasted  with  shame.  For  reverently  to 
regard  reproof  will  ensure  honor  from  man.'^  Honor  from  God 
will  be  abundant.  "  If  ye  endure  chastisement,  God  dealelh  with 
you  as  with  sons.'"^  Humbled  under  his  reproof — raised  to  his 
throne."'  To  have  our  ears  opened  to  receive  discipline  is  to  walk 
in  the  path  of  life  and  happiness,'® — the  honor  of  conformity  to  our 
Divine  Saviour.'^  Man's  pride  deems  it  a  degradation  to  receive 
reproof.  God  counts  it  "  brutish  to  hate  it.'"^"  Which  judgment  is 
according  to  truth  and  right? 

19.  The  desire  accomplished  is  sweet  to  the  soul :  but  it  is  abomination  to  fools 
to  depart  from  evit. 

1  Ezra  iii.  17,  18;  xxxiii.  7,  8.     1  Cor.  ix.  16. 

2  1  Cor.  iv.  1,2:  vii.  25.     1  Thess.  ii.  3—6.     1  Tim  i.  12. 

3  Acts  XX.  27.  4  2  Cor.  iv.  2;  ii.  17.  5  chap.  xii.  18. 
6  Job  xxxiii.  23—26.           ^  Isa.  xxxv.  1.         «  Ibid.  Iii.  7.         9  Heb.  xii.  10,  11. 

10  Chap.  vi.  9,  11.     Isa.  Ixv.  11,  12.     Luke  xv.  12—16. 

11  1  John  ii.  16.  '2  job  xi.  12.  '3  psalm  xxxii.  9. 
14  Chap.  V.  9—14.                           15  Chap.  xxv.  12.                        16  Hcb.  xii.  7. 

"  James  iv.  10.     1  Peter  v.  6.  i^  Chap.  vi.  23.     Job  xxxvi.  8—10. 

19  Isa.  1.  4,  5.     Heb.  v.  8.  2»  Chap.  xii.  1.     Comp.  Jer.  v.  3, 4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  145 

This  must  be  limited  to  "  the  desire  of  the  righteous"' — As  that 
is  "  only  good,"  it  "  will  be  granted, "**  and  the  accomplishment  is 
sweet  to  the  soul — Infinitely  sweeter  will  be  the  full — the  eternal 
accomplishment— '^  I  shall  be  satisfied,  when  I  awake,  with  thy 
likeness."'* 

May  not  all  enjoy  this  sweetness  ?  All  might — but  all  will  not 
— be  liappy.  The  object  is  so  revolting  to  the  "  enmity  of  the  car- 
nal mind."  Perhaps  those  who  have  been  early  trained  in  the 
ways  of  God,  cannot  experimentally  estimate  the  bitterness  of  this 
enmity.  But  what  can  give  a  more  awful  view  of  this  principle 
than  the  truth^that  which  is  abomination  in  God  to  see,  is  abom- 
ination to  the  fool  to  depart  from.*  A  striking  figure  of  heaven 
and  hell — in  full  contrast — with  the  great  gulf,  that  is  fixed  be- 
tween them. .  Holiness  makes  heaven — sin  makes  hell.  See  then 
for  which  place  the  ungodly  are  fitting.  Hatred  of  holiness  is 
meetness  for  hell.  Oh — ^what  a  mighty  change  must  that  be,  that 
can  slay  the  enmity — and  make  it  to  the  soul  an  abomination  to 
commit  evil,  as  it  now  is  to  depart  from  it! 

20.  He  that  loalketh  with  wise  men  sJiall  be  wise :  but  a  companion  of  fools  shall 
be  destroyed. 

Every  one  desires  to  engrave  his  own  image  upon  his  compan- 
ions. We  naturally  therefore  take  our  jnould  from  their  society. 
It  is  not  left  to, us  to  determine  whether  there  shall  be  any  influ- 
ence— only,  what  that  influence  shall  be.  Walking  with  the  wise 
— under  their  instruction,  encouragement  and  example,  we  shall 
be  wise.  Our  principles  and  habits  will  be  fixed,  our  interest  ex- 
cited, and  the  resolution  formed — "  We  will  go  with  you,  for  we 
see  that  God  is  with  you."^  See  here  the  blessing  of  living  in  a 
godly  family— hearkening  daily  to  "  the  wise  man's  learning,"*  or 
in  membership  with  a  Church,  where  each  imparts  from  his  store 
for  the  mcrease  and  edifying  of  the  body.^  Mark — young  people 
— the  responsibility  of  the  choice  of  friends.  How  much  hangs 
upon  the  determination  to  be  "  a  companion  of  all  them  that  fear 
God,  and  keep  his  precepts  !"*  The  world  may  allure,  the  ungodly 
may  mock,  the  evil  heart  may  consent  to  their  voice.  But  seek 
you  your  strength  from  God,  and  resolve  to  loalk  with  the  wise — 
"  As  the  Lord  liveth,  and  as  my  soul  liveth,  I  will  not  leave  thee."' 

Joash,  while  he  walked  with  his  loise  guardian,  was  wise.  But 
when  after  his  guardian's  death,  he  became  a  companion  of  fools, 
he  was  destroy ed.^*^  And  how  often  does  the  scaffold  warn  us  of 
the  corruption  from  evil  communications  !"  Many  a  promising  pro- 
fessor has  been  brought  step  by  step  to  destruction.  The  horror 
of  sin — the  instinctive  recoil  from  it — gradually  abates.     The  fear 

'  See  on  verso  13.         2  Chap.  xi.  23;  x.  24.         3  pg.  xvii.  15.         «  Chap.  xv.  21. 
5  Zech.  viii.  23.  6  chap.  xvi.  23.     1  Kings  x.  8. 

■7  Eph.  iv.  15,  IG.     Acts  ii.  42.     Heb.  x.  24. 

8  Ps<thn  cxix.  63.     Coinp.  xxvi.  4,  5.     Chap.  ii.  20. 

9  2  Kings  ii.  4.     Comp.  Psulin  cxix.  115.  "»  2  Chron.  xxiv. 
»  I  Cor.  XV.  33.    Comp.  2  Kings  xvii.  1 5.    Ps.  1.  18—21 ;  cvi.  28, 29, 35, 36.   Jer.  ii:  5. 

19 


146  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

of  God — the  cover  from  sin' — is  weakened.  The  hold  on  the  great 
hopes  of  the  gospel  is  relaxed.  Other  objects  gain  the  ascendency, 
and  the  ruin  is  complete.  And  when — we  might  ask — have  the 
godly  companied  iviih  fools,  without  injury  to  their  profession,  and 
hazard  to  their  souls  V  If  we  can  live  in  a  worldly  element,  with- 
out feeling  out  of  our  own  element ;  if  we  can  breathe  a  tainted 
atmosphere  without  sensibility  of  infection  ;  if  we  can  familiarize 
ourselves  with  the  absence  of  religion  in  the  ordinary  intercourse 
of  life,  is  there  no  ground  of  alarm,  lest  unsubdued  worldliness 
should  be  regaining  dominion  ? 

The  first  warning  to  sinners  just  plucked  out  of  the  fire,  was — 
"  Save  yourselves  from  this  untoward  generation."^  And  to  the 
end  of  the  path  the  rule  will  be — "Have  no  fellowship  with  the 
unfruitful  works  of  darkness,  but  rather  reprove  then>."^  Connec- 
tion we  must  often  have  with  them.^  But  let  our  delight  be  with 
the  saints  of  God.^  God  may  soon  decide  for  an  halting  professor. 
His  patience  may  be  exhausted.  His  justice  may  take  its  course ; 
and  those,  who  are  now  his  companions  in  folly,  will  be  his  tor- 
mentors in  hopeless  misery. 

21.  Evil  pursueik  sinners  ;  but  to  the  righteous  good  shall  he  repaid. 

'  Sinners  are  sure  to  find  evil  at  last — righteous,  goodP  The 
histories  of  sin  from  the  beginning — Cain,^  Achan,"  Abimelech," 
Ahab,"  and  his  wicked  wife.'*^  with  many  others-,  are  solemn  de- 
monstrations, that  evil  pursueth  sinners,  even  when  they  seem  to 
have  found  a  refuge.'^  The  delay  even  of  centuries  does  not 
weaken  the  certainty."  As  sure  as  the  shadow  follows  the  sub- 
stance,'^ as  the  avenger  of  blood  pursued  the  manslayer — "evil 
shall  hunt  the  violent  man  to  overthrow  him.'''^  Yet  often  the 
sinner  goes  on  in  his  blind  infatuation.  '  No  one  has  been  witness 
to  his  sin.  Or  no  one  will  make  account  of  it.  Or  his  accusers, 
being  as  guilty  as  himself,  will  hold  their  peace ;  or,  should  he  be 
discovered,  prudence  or  pleading  will  secure  him  from  punish- 
ment.'"' And  then,  though  "the  iniquity  of  his  heels  compasseth 
him  about,'"**  he  thinks  only  of  present  gratification,  never  looks 
back,  and  therefore  sees  not  the  evil  pursuing  him.  His  blindness 
thus  makes  his  ruin  more  certain.'*  And  how  dearly  are  his  mo- 
mentary pleasures  purchased  at  the  cost  of  eternity  !*" 

Yet  not  more  certain  is  the  evil  tltat  pursueth  sintiers,  than  the 
good  which  shall  be  repaid  to  the  righteous."^^     The  one  follows 

1  Gen.  xxxix.  9.    Neh.  v.  15.  2  2  Chron.  xviii.  3,  31 ;  xix.  2. 

3  Acts  ii.  40.  4  Eph.  v,  11.     Comp.  Chap.  xiv.  7.    2  Cor.  vi.  14 — 16. 

5  1  Cor.  V.  10.  6  Psalm  xvi.  3.  ''  Jermin  in  loco. 

8  Gen.  iv.  10—13.  9  Josh.  vii.  20—26.  '«  Judges  ix.  24,  56,  57. 

•1  1  Kings  xxi.  19;  xxii.  38.    2  Kings  ix.  26. 

•2  I  Kings  xxi.  23.    2  Kings  ix.  30—36.  "  i  Kings  ii.  28—31. 

»  Ex.  xvii.  14.     1  Sam.  xv.  3—7.  '^  Num.  xxxv.  19. 

16  Psalm  cxl.  11.     Comp.  Chap.  xi.  19,  21.     Acts  xxviii.  4. 

"  Lavater  in  loco.  is  Psalm  xlix.  5. 

19  Deut.  xxix.  19,  20.     Job  xi.  18,  20.     1  Thess.  v.  3. 

30  Ecc.  xi.  9.  21  Isa.  iii.  10,  11.     Rom.  ii  6—10. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  147 

in  just  retribution.  Tlie  other  is  the  reward  of  grace.  Not  the 
smallest ^ooflf — even  "a  cup  of  cold  water  to  a  disciple,"'  or  ho- 
nor shown  to  his  servants* — shall  be  without  its  payment.^  And 
if  a  single  act  is  thus  remembered,  much  more  "  a  course — a  fight" 
— held  out  to  the  end.^  How  manifestly  is  this  the  constitution  of 
grace  ;  that,  when  perfect  obedience  can  claim  no  recompence,' 
such  unworthy  defiled  work,  should  be  so  honored  with  an  infinite, 
overwhelming  acceptance  ! 

22.  A  good  man  leaveth  an  inheritance  to  his  children's  children :  and  the  loealth 
of  the  sinner  is  laid  up  for  the  just. 

The  good  to  be  repaid  to  the  righteous  has  just  been  mentioned. 
Here  we  have  a  particular  instance  of  it ;  It  cannot  however  be 
meant  as  an  universal  statement.  Many  good  men  have  no  inhe- 
ritance to  leave;  or  they  have  no  children ;  or  none  that  survive 
them,  or  no  children's  children  ;  or  this  generation  may  be  in  po- 
verty. The  wealth  of  the  sinner  also — ins  ead  of  being  laid  up 
for  the  just — descends  to  his  posterity  for  successive  generations.* 
Yet  Scripture  gives  many  examples  of  this  dispensation  of  Provi- 
dence, showing  the  blessing  of  personal  godliness  to  unborn  pos- 
terity. Abraliam  left  his  covenanted  inheritance  to  his  children's 
children.''  Caleb's  children  inherited  their  father's  possession.* 
"Although  David's  house  was  not  so  with  God"  as  he  could  have 
desired ;  yet  his  lamp  continued  to  biun  for  upwards  of  seventeen 
generations.'  Often  also  has  the  Divine  blessing  upon  the  dis- 
creet guidance  of  his  affairs,'"  and  the  special  promise  to  Christian 
liberahty,"  preserved  the  good  man's  inheritance.  And  if  there  is 
no  earthly  substance  to  leave,  yet  a  church  in  the  house^a  family 
altar — the  record  of  holy  example  and  instruction  ;  and  above  all — 
a  store  of  believing  prayer  laid  up  for  accomplishment,  when  we 
shall  be  silent  in  the  grave — will  be  an  inheritance  to  our  children 
of  inestimable  value.  For  though  no  trust  can  be  placed  in  he- 
reditary religion  ;'*  yet  the  recollection  of  the  path  in  which  their 
fathers'  walked,  and  in  which  they  themselves  were  trained,  may 
under  God's  grace,  continue  the  entail  of  religion  in  our  families, 
so  that  "  instead  of  the  fathers  may  be  the  children.'"^ 

But  the  good  mail's  inheritance  is  also  increased  from  the  wealth 
of  the  sinner.  Laban's  wealth  was  laid  tip  for  Jacob  ;'^  the  spoils 
of  Egypt'^  and  Canaan'^  for  Israel ;  Haman's  wealth  for  Estlier  and 
Mordecai."^  Indeed  this  appears  to  have  been  a  prominent  feature 
of  the  Old  Dispensation  ;'8  and  it  will  be  openly  renewed  in  the 
latter-day  glory  of  the  Church. '^     Probably  therefore  the  fulfilment 

'  Matt.  X.  42.  2  Ibid.  V.  41.     1  Kings  xvii.  16—23.    2  Kings  iv.  17—37. 

3  Heb.  vi.  10.  *  2  Tim.  iv.  7,  8.  s  Luke  xvii.  10. 

6  Psalm  xvii.  14.  7  Gen.  xvii.  7,  8.     Comp.  Psalm  xxv.  12,  13 ;  cxii.  2. 

8  Jos.  xiv.  14.     1  Chron.  iv.  15. 

9  2  Sam.  xxiii.  5,  with  1  Kings  xv.  4.    2  Chron.  xxi.  7;  xxiii.  3. 

in  Psalm  cxii.  5.  n  Chap.  iii.  9,  10;  xi.  24.  '2  John  i.  13. 

•3  Ps.  Ixxviii.  5,  6;  xlv.  16.  h  Gen.  xxxi.  1,  9,  16.  's  Ex.  xii.  35,  36. 

16  Jos.  viii.  27,  xi.  14.     Psalm  cv.  44.  "  Esth.  viii.  1,  2. 

18  Chap,  xxviii.  8.    Job  xxvii.  13,  16,  17.  "  Isa.  Ixi.  6. 


148  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  far  more  frequent  than  meets  the  eye.  Often  also  the  wealth  of 
the  sinner,  laid  up  for  the  aggrandizement  of  his  own  name  in 
his  posterity,  becomes  the  portion  of  the  just  in  his  own  holy  seed, 
consecrating  it  to  the  service  of  their  Lord  and  his  church.* 

23.  Much  food  is  in  the  tillage  of  the  poor :  but  there  is  that  is  destroyed  for 
want  of  Judgment. 

The  produce  of  the  soil  is  the  fruit  of  industry.*^  Much  good  is  < 
in  the  tillage  of  the  poor  ;  because,  being  wholly  dependent  on 
their  own  exertions,  they  spare  no  pains  or  labor.  So  that  by 
careful  husbandry  they  may  gain  support  from  a  small  plot;  while 
a  large  and  fertile  estate  may  be  destroyed  for  want  of  judg- 
ment.^ Indeed,  for  want  of  prudent  management  the  richest  til- 
lage iTiay  come  to  waste.  Egypt  with  her  abundant  crops  would 
-have  been  destroyed,  but  for  Joseph's  judgment  in  preserving  the 
much  food  for  the  tillage.'^  Solomon's  prudent  administration  of 
his  household  restrained  waste  and  extravagance.^  Even  our 
Divine  Master,  in  the  distribution  of  the  food,  directed  that  "  the 
fragments  should  be  gathered  up,  that  nothing  be  lost,"«  or  de- 
stroyed for  want  of  care  and  judgment. 

But  what  is  the  practical  and  extended  application?  If  lalents 
lie  inactive,  or  if  their  activity  is  not  wisely  directed,  a  rich  harvest 
is  destroyed  for  want  of  judgment.  The  same  ruin  flows  from 
the  neglect  of  religious  advantages.  The  harvest  of  grace  withers 
into  a  famine.  Slothful  professor !  rouse  thyself  to  till  the  ground ; 
else  wilt  thou  starve  for  want  of  food.  Then  let  thy  roused  energy 
be  directed  by  a  sound  judgment ;  for  want  of  which,  the  fruits  of 
industry,  temporal,  intellectual,  and  spiritual,  will  run  to  waste. 

24.  He  that  spareth  his  rod  hateth  his  son :  but  he  that  loveth  him,  chasteneth 
kt?n  betimes. 

Among  the  many  modern  theories  of  education,  how  often  is 
God's  system  overlooked  !  Yet  should  not  this  be  our  pattern  and 
standard?  The  rod  of  discipline  is  its  main  character — not  harsh 
severity,  but  a  wise,  considerate,  faithful  exercise  ;  always  aiming 
at  the  subjugation  of  the  will,  and  the  humbling  and  purifying  of 
the  heart.  But  here  God  and  man  are  at  issue.  Man  often  spares 
the  rod,  because  he  loves  the  child.  This  at  least  he  calls  love. 
But  is  not  our  Father's  love  to  his  children  inconceivably  more 
yearning  than  that  of  an  earthly  parent?  Yet  does  he  not  spare 
the  rorf— "What  son  is  he,  whom  the  father  chasteneth  not?'"' 
Is  the  rod  the  proof  of  his  hatred  ?  "  Whom  the  Lord  loveth,  he 
chasteneth.'"  Nay— he  gives  us  his  Divine  judgment— i/e  that 
spareth  the  rod,  hateth  the  child.  Does  he  not  act  at  least  as  if 
he  hated  him  ;  omitting  a  duty  so  necessary  for  his  welfare;  wink- 
ing at  the  indulsrence  of  vicious  habits  and  a  wayward  will — so 

>  EccI  ii  26.  2  Chap.  xii.  11 ;  xiv.  4.     Gen.  iii.  19. 

3  Chap.  xxiv.  30,  34.  *  Gen.  xli.  33— 3G,  46—49. 

5  1  Kings  iv.  27,  28.  «  John  vi.  14.  ^  Heb.  xu.  7. 

»  Ibid.  V.  G.     Deut.  viii.  5.  Rev.  iii.  19. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  149 

surely  issuing  in  bitter  sorrow?'  Is  not  this  delivering  him  up  to 
his  worst  enemy.  Better  that  the  child  had  been  trained  in  the 
house  of  strangers,  than  that  he  should  thus  be  the  unhappy  victim 
of  the  cruelty  of  parental  love. 

The  discipline  of  our  children  must  therefore  commence  with 
self-discipline.  Nature  teaches  to  love  them  much.  But  we  want 
a  controlling  principle,  to  teach  us  to  love  them  wisely.  The  in- 
dulgence of  our  children  has  its  root  in  self-indulgence.  We  do 
not  like  putting  ourselves  to  pain.  The  difficulties  indeed  can  only 
be  known  by  experience.  And  even  in  this  school  one  parent  can- 
not measure  the  trials  of  another.  But  all  our  children  are  children 
of  Adam — "  Foolishness  is  bound  up  in  their  hearts.'"^  All  choose, 
from  the  first  dawn  of  reason,  the  broad  road  of  destruction.^  And 
can  we  bear  the  thought,  that  they  should  walk  in  that  road? 
We  pray  for  their  conversion.  But  prayer  without  teaching  is 
mockery,  and  Scripture  teaching  implies  chastening.*  Discipline 
therefore  must  be.  All  need  the  rod,  some  again  and  again.  Yet 
it  must  be  the  father's  rod,  yearning  over  his  chastened  child,'  even 
while  he  dares  "  not  spare  him  for  his  crying."^  The  rod  without 
affection  is  revolting  tyranny. 

But  often  do  we  hear  mourning  over  failure.  And  is  not  this  the 
grand  reason?  We  do  not  chastise  betimes.''  Satan  begins  with 
the  infant  in  arms  !^  The  cry  of  passion  is  his  first  stir  of  the  na- 
tive corruption.  Do  we  begin  as  early  ?  Every  vice  commences 
in  the  nursery.  The  great  secret  is — to  establish  authority  in  the 
dawn  of  life ;  to  bend  the  tender  twig,  before  the  knotty  oak  is  be- 
yond our  power.*  A  child,  early  trained  by  parental  discipline, 
will  probably  preserve  the  wholesome  influence  to  the  end  of  life. 

But  fearful  indeed  is  tbe  difficulty,  when  the  child  has  been  the 
early  master,  to  begin  chastening,  when  the  habit  of  disobedience 
has  been  formed  and  hardened  ;  to  have  the  first  work  to  do,  when 
the  child  is  growing  out  of  childhood,  and  when  the  unreserved 
confidence  needs  to  be  established.  Rarely  indeed  does  this  late 
experiment  succeed  :  while  the  severity  necessary  to  enforce  it  is 
not  less  dangerous  than  painful.  '•  It  is  good  for  a  man  that  he 
bear  the  yoke  in  his  youth.'"" 

25.  The  righteous  ealeth  to  the  satisfying  of  his  soul :  but  the  belly  of  the  wicked 
shall  want. 

This  is  one  of  the  many  proofs,  that  "  the  righteous  is  more 
excellent  than  his  neighbor."''  Temporal  blessings  are  assured — 
so  far  as  they  are  really  good  for  him  ;  whether  little  or  much — 

1  Chap.  xxix.  15.     1  Sam.  iii.  13.     I  Kings  i.  6;  ii.  25.    Comp.  2  Sam.  xiii.  39. 

2  Chap.  xxii.  15.     Gen.  viii.  21.  3  Isa.  liii.  6. 

4  The  Scripture  term  combines  chastening  with  instruction. — LXX.  Verse  18.  Eph 
vi.  4.     Heb.  xii.  6.     Comp.  Psahn  xciv.  12;  cxix.  67,  71. 

5  Ps.  ciii.  13.  6  Chap.  xix.  18.     Ecclus.  xxx.  1.  ''  Ibid. 
8  Psalm  Iviii.  3.     Isa.  xlviii.  8.                                        9  Ecclus.  xxx.  11,  12. 

Principiis  obsta ;   sere  medicina  paratur, 
Cum  mala  per  longas  convaluere  moras. — Ovid. 
'»  Lam.  iii.  27.  »  Chap.  xu.  26. 


150  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

enough  to  satisfy  his  wants,  not  to  "fulfil  his  lusts.'"  Indeed  'he 
can  never  want  a  sufficiency,  because  his  desires  are  moderate,  and 
he  makes  a  temperate  use  of  God's  blessings. '^  He  therefore  shall 
eai  in  his  satisfying,  while  the  wicked  shall  want.  Jacob  was  fed 
with  the  best  of  tlie  land,  while  the  Egyptians  were  destitute  * 
Elijah  was  fed — first  by  ravens,  afterwards  by  a  widow,  when  the 
wicked  nation  were  in  extremity.^  The  fare  of  ^Ae  righteous  may 
be  coarse,  and  that  of  the  wicked  "sumptuous."  But  did  not 
Daniel  and  his  friends  eat  their  pulse  with  more  satisfaction,  than 
their  fellow-captives  did  their  richer  dainties  ?^  And — as  to  higher 
food  and  heavenly  satisfaction — Christ  is  a  substitute  for  every 
thing— nothing  for  hinu — 'If  then,'  as  the  noble  Luther  declares, 
'we  live  here  by  begging  our  bread,  is  not  this  well-recompenced, 
that  we  are  nourished  with  the  food  of  angels — with  eternal  life  and 
Christ  himself?'" 

Such  a  chaos  of  desires  is  the  soul  of  the  wicked,  that  no  abun- 
dance can  satisfy  his  want.  Ahab's  crown  could  give  him  no  rest, 
without  Naboth's  vineyard.^  So  full  is  the  ungodly  heart  of  in- 
satiable cravings  !^  But  how  intolerable  will  be  this  conscious 
want  throughout  eternity,  when  a  drop  of  water  to  cool  the  torment- 
ed tongue  shall  be  denied  !^ 


CHAPTER   XIV. 


1.  Every  ivise  woman  buildeth  her  house;  but  the  foolish  plucketh  it  down  with 
her  hands. 

We  have  seen  the  wife  to  be  a  blessing  or  curse  to  her  husband.'" 
Such  is  she  to  his  house.  Her  wisdom  may  supply  many  of  his 
defects ;  while  all  the  results  of  his  care  and  prudence  may  be 
wasted  by  her  folly.  The  godly  matron  instructs  her  children  by 
her  example,  no  less  than  by  her  teaching.  She  educates  them  for 
God  and  for  eternity  ;  not  to  shine  in  the  vain  shew  of  the  wo'rld, 
but  in  the  Church  of  God.  Her  household  order  combines  econo- 
my with  hberality  ;ii  strict  integrity  in  the  fear  of  God.'^  Thus, 
as  godly  servants  bring  a  blessing  to  the  house, '^  so  does  the  ivise 
woman  build  her  Itouse^^  under  the  blessing  of  God,  'establishing it 
in  a  firm  and  durable  state."'  Who  can  estimate  the  worth  of  a 
Christian  mother — a  Hannah'^ — an  Eunice?'^ 

'  Chap.  X.  3.     Ps.  xxxiv.  10;  xxxvii.  3,  18.  2  Bishop  Patrick. 

3  Gen.  xlvii.  11—13.  *  1  Kings  xvii.  1—11 ;  xviii.  5.  s  Dan.  i.  12—16. 

«  Luther  on  Psalm  exxxii.  16.     Comp.  Psahn  xxxvi.  8.    John  vi.  35,  55. 

7  1  Kin;:s  xxi.  1—4.    Job  xx.  20—22. 

«  Psalm  xvii.  14.     Isa.  Ixv.  13,  14.     Hos.  iv.  10.     Mic.  vi.  14. 

9  Luke  xvi.  24.  "  Chap.  xii.  4.  "  Chap.  xxxi.  13,  18,  27. 

J2  Ibid.  ver.  30.  i3  Gen.  xxx.  27 ;  xxxix.  5.  •<  Chap.  xxiv.  3—5. 

»5  Diodati.     Chap.  xxxi.  28—31.        is  i  Sam.  i.  27,  28.         i7  2  Tim.  i.  5j  iii.  15. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  151 

But  mark  the  foolish  woman — her  idleness,  waste,  love  of 
pleasure,  want  of  all  forethought  and  care — her  children's  wills 
allowed — their  souls  neglected— their  happiness  ruined  !  We  see 
her  house  plucked  down  in  confusion.  A  sad  issue,  if  an  enemy 
had  done  this.  But  it  is  the  doings — or  rather  the  undoing— of 
Aer  own  hands.  In  proportion  to  her  power  and  influence  is  her 
capability  of  family  mischief  Such  was  Jezebel — the  destroyer  of 
her  house.' 

What  responsibility  then  belongs  to  the  marriage  choice,  linked 
with  the  highest  interests  of  unborn  generations!  If  ever  there 
was  a  matter  for  special  prayer  and  consideration,  this  is  it.  Here 
to  eir  once,  may  be  an  undoing  of  ourselves  and  of  our  house.  Of 
how  little  account  are  birth,  fortune,  external  accomplishments,  com- 
pared with  godly  wisdom  P 

2.  He  that  loalketh  in  his  uprightness  feareth  the  Lord:  but  he  that  is  perverse 
in  his  ivays,  despiseth  him. 

There  can  be  no  stream  without  the  fountain.  Grace  in  the 
heart  is  the  spring  of  the  upright  walk.^  The  proof  that  we 
believe  the  reality  of  religion,  is  that  we  walk  in  the  power  of  it. 
The  proof  of  the  influence  of  the  fear  of  God  is,  that  we  "  are  in  it 
all  the  day  long,"^  not  saints  in  our  prayers,  and  worldlings  in  our 
conduct ;  not  substituting  active  zeal  for  personal  devotedness ; 
not  teaching  our  families  half  of  religion — to  read  and  pray  ;  but 
"  whatsoever  things  are  true,  honest,  just,  pure,  lovely,  and  of  good 
report — to  think  on  these  things."^  Man  may  boast  of  his  moral 
uprightness — that  he  would  scorn  a  mean  action.  But  the  heart- 
searching  Saviour  lays  open  the  root  of  worldly  selfishness,  and 
shews  his  way  to  he  perverse  before  him.^  Does  he  remember — 
or  does  he  know — while  he  slumbers  in  the  delusion  of  external 
decency,  that  the  allowed  supremacy  of  any  earthly  object,''  or  the 
indulgence  of  a  secret  lust^ — brings  him  under  the  fearful  guilt  of 
the  despising  God  7 

3.  In  the  mouth  of  the  foolish  is  a  rod  of  pride :  but  the  lips  of  the  xvise  shall  pre^ 
serve  him. 

How  many  figures  does  the  wise  man  employ  to  shew  the  de- 
structive evils  of  the  tongue  !^  Here  it  is  a  rod'" — a  rod  of  pride. 
The  rod  in  the  inouth  is  often  sharper  than  the  rod  in  the  hand. 
Sometimes  it  strikes  against  God" — sometimes  it  is  "  the  rod  of  his 
anger"'-  against  his  people  permitted,'^  yet  restrained.'^  Always 
in  the  end  is  it  the  rod  for  the /oo/  himself'^  Yet  when  the  heart 
is  humbled,  and  filled  with  wisdom,  the  tongue  becomes  the  pre- 

1  1  Kings  xvn.  31 — 33  ;  xxi.  24,  25.    Comp.  2  Kings,  xi.  1. 

2  Mr.  Scott  here  aptly  quotes  the  proverb — that  '  a  fortune  in  a  wife  is  better  than  a 
fortune  with  a  wife.' 

3  Chap.  iv.  23.     Matt.  xii.  33.  -J  Chap,  xxiii.  17.  ^  Phil.  iv.  8. 

6  Luke  xvi.  14,  15.  7  i  Sam.  ii.  29,  30.  8  2  Sam.  xii.  9,  10. 

9  Jer.  xviii.  18.  ^  ^^ek.  vii.  10,  11. 

"  Ex.  V.  2.     Psalm  xii.  3,  4.     2  Kings  xix.  10—13.  '2  Isa.  x.  5—14. 

"  Rev.  xiii.  5,  6.  ii  Ps.  cxxv.  3.  i5  Psalm  Ixiv.  8.     Jer.  xxv.  8—14. 


152  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

servative  from    imminent   dangers^ — even    from   the   threatened 
scourge  of  the  rod  of  pride. "^ 

Were  this  iron  rod  to  rule  the  earth,  who  could  tolerate  the 
abodes  of  men  ?^  But  adored  be  the  grace,  which  converts  this 
unruly  boasting  member  of  unrighteousness,  to  be  "an  instrument 
of  righteousness  unto  God  !"* 

4.  Where  no  oxen  are,  the  crib  is  clean :  but  much  increase  is  by  the  strength 
of  the  ox. 

Oxen  are  the  Eastern  instruments  of  husbandry.^  Where, 
therefore,  no  oxen  are,  to  till  the  ground,  the  crib  is  clean.^  Be- 
cause, where  is  no  labor,  there  can  be  no  food  wherewith  to  sup- 
ply it.  God  works  by  means,  not  by  miracles.  There  must  be 
good  husbandry,  in  order  to  an  abundant  harvest.  Let  the  ox  be 
put  to  his  work,  and  much  increase  will  be  by  his  strength.^  In 
the  spiritual  husbandry,  where  there  are  no  laborers,  all  is  bar- 
renness and  desolation.  But  see  the  much  increase — the  harvest 
of  precious  souls — the  fruit  of  their  strength  and  efiectiveness.* 
"In  all  labor" — both  in  the  natural  and  spiritual  husbandry — 
"  there  is  profit."^  But  God  will  never  acknowledge  a  slothful  ser- 
vant. 

5.  A  faithful  witness  will  not  lie ;  but  a  false  witness  will  utter  lies. 

This  might  seem  to  be  a  truism — unworthy  of  inspiration.  But 
a  closer  inspection  brings  out  a  valuable  maxim  of  practical  wis- 
dom. A  faithful  ivitness  is  moved  neither  by  entreaties  nor  biibes, 
neither  by  promises  nor  threats,  to  swerve  from  truth.  He  is  the 
man  to  trust.  He  ivill  not  lie.  But  a  false  ivitness  has  lost  all 
principle  of  truth.  He  will  utter  lies — without  an}^  inducement 
but  his  own  interest  or  pleasure.     Flee  from  his  very  breath.^" 

The  faithful  ivitness  answers  God's  requirements.''  He  is  there- 
fore his  delight.'^  He  is  the  citizen  of  the  heavenly  Zion,'^  and  the 
ornament  of  Godliness."  In  the  Sacred  office  he  will  not  lie.  His 
spirit  is  firm  and  independent. '^  His  message  is  full  and  transpa- 
rent truth. '^  But  the  false  ivitness  is  a  true  child  of  "the  father 
of  lies.'"^  Awful  indeed  is  his  utterance  in  common  life  ;'**  more 
awful  in  the  profession  of  the  gospel  ;'*  awful  beyond  conception  in 
the  Sanctuary.^"  A  minister  of  God  in  his  commission — a  Minister 
of  Satan  in  his  work,^'  delivering  a  lying  message  ;  "  subverting 
the  gospel  of  Christ,"-^  to  the  destruction  of  his  people,  to  the  dou- 
ble destruction  of  his  own  soul. 

'  Chap.  xii.  G.  2  job  v.  21.     Psalm  xxxi.  19,  20.  3  Psalni  Ivii.  4;  cxx.  5 — 7. 

*  Rom.  vi.  13.  5  Deut.  xxii.  10;  xxv.  4.     1  Kings  xix.  19.    Job  i.  3,  14. 

*  See  Amos  iv.  6.  t  Psalm  cxliv.  13,  14. 

8  1  Cor.  iii.  9 ;  ix.  9,  10.  1  Tim.  v.  18,  and  the  image  of  the  minister.  Rev.  iv.  7, 
fleem  to  warrant  this  application  of  the  proverb. 

9  Verse  23.  ^  chap.  xxv.  19.  "  Psalm  li.  6. 
'2  John  i.  47.                           '3  Psalm  xv.  2;  xxiv.  3,  4.     Isa.  xxxiii.  15 — 17. 

»<  Phil.  iv.  8.  15  Acts  xxvi.  '«  1  Thess.  ii.  3,  4. 

'7  John  viii.  44.  1  Kings  xxi.  13.     Comp.  verse  25.  '^  Chap.  vi.  19;  xxv.  18. 
«9  Acts  V.  1—4.            20  jer.  v.  31.     Ezra  xiii.  4—16.  21  2  Cor.  xi.  13—15. 

22  Gal.  i.  7. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  153 

Thus  "  the  good  and  the  corrupt  tree" — each  brings  forth  its  own 
fruit'.  Let  us  remember,  that  our  principles — good  and  evil — are 
exemplified  in  the  most  trivial  transactions,  and  gather  strength 
from  the  slightest,  as  well  as  from  the  most  important  exercise.'^ 

6.  A  scorner  seeketh  wisdom,  and  findeth  it  not :  hut  knowledge  is  easy  unto 
him  thai  undsrstandeth. 

What  then?  Is  the  promise  belied — "He  that  seeketh  find- 
eth ?"^  The  failure  lies  at  the  scorner^s  own  door.  He  seeks  in- 
deed, but  without  seriousness  ;^  without  honesty  of  purpose  f 
without  delight  f  for  his  own  interest  He  'finds  therefore  matter 
enough  for  his  humor,  but  none  for  his  instruction  !'^  He  charges 
the  darkness  upon  the  Scripture— not  upon  his  own  heart.  He 
feels  himself  able  to  comprehend  the  subject,  and  therefore  free  to 
reject  what  is  beyond  his  conception,  or  contrary  to  his  prejudices. 
He  scorns  the  humbling  submission  of  faith,  so  that  the  glory  even 
of  the  wisdom  of  God  is  foolishness  with  him.»  No  wonder. that 
while  he  makes  an  effort  to  seek,  he  findeth  ?iot^°  He  seeks  his  ob- 
ject, but  neglects  the  means,  and  perishes  in  the  scornfulness  of 
his  own  unbelief 

To  another  class  of  seekers  knowledge  is  easy}'^  The  Ethio- 
pian Eunuch  gathered  his  knowledge  from  simplicity.*^  God  gave 
him  a  ready  will,  a  right  taste ;  and  in  "  doing  his  will  he  knew 
his  doctrine.""  Obedience  is  the  path  oi  understanding.  "  Who- 
soever shall  humble  himself  as  a  little  child,  the  same  is  the  great- 
est in  the  kingdom  of  heaven."'^ 

Shall  not  we  thus  unite  with  our  Divine  Master  in  adoring  the 
gracious  Sovereignty  of  this  dispensation  ?  "  Thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them  unto 
babes."'^  Shall  not  we  seek  for  deeper  humility,  as  the  pathway  to 
higher  instruction?  While  we  "  are  in  our  Father's  hands"  as  the 
object  of  his  love,  think  of  the  privilege  of  "  sitting  down  at  his 
feet,  every  one  to  receive  of  his  words."''' 

7.  Go  from  the  presence  of  a  foolish  man,  ichen  thou  perceivesi  not  in  him  the 
lips  of  knowledge. 

Fellowship  with  the  ungodly  is  absolutely  forbidden.  And  it  is 
never  safe  to  contradict  a  plain  command.'^  Let  us  labor  to  win 
their  souls  to  Christ.  But  the  rule  of  prudence  directs — "  Cast  not 
your  pearls  before  swine."  'Avoid' — says  the  holy  Leighton — 'the 
mixture  of  an  irreverent  commonness  of  speaking  of  holy  things 

1  Matt.  vii.  17,  18 ;  xii.  33.     Comp.  Chap.  xii.  17.  ^  Luke  xvi.  10. 

3  Matt.  vii.  7,  8.     Isa.  xlv.  19.  *  Jofin  xviii.  o8. 

5  Jer.  xlii.  1—3;  xliii.  1—4.     Ezra  xiv.  1—4;  xx.  1—3.  Matt.  xxii.  15,  lb. 

6  Chap.  xvii.  16;  xviii.  2.  ''  Acts  vni.  '|— ^•^• 

8  Lord  Bacon  quoted  by  Bishop  Patrick.  ^  Rom.  ix.  31,  •s'-;.*- ^• 

10  Chap.  xxiv.  7.     2  Tim.  iii.  7.  ^  1  Cor.  iii.  19.  '2  chap.  vui.  9;  xvu.  H. 

'3  Acts  viii.  27 — 39.     Comp.  Psalm  xix.  7;  cxix.  130.  . 

"  John  vii.  17.     Matt.  vi.  22.  '5  Matt,  xviii.  4.     Comp.  F.cc.  xxxix.  i54. 

»6  Matt.  xi.  25,  26.  it  Deut.  xxxiii.  3.  »8  chap.  ix.  6.    2  Cor.  vi.  ii— 17. 

20 


154  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

indiflerently  in  all  com  panics.' '  Therefore— Wie7i  we  perceive  not 
in  the  foolish  man  the  lips  of  knoaledge — go  from  Ii  is  presence. 
Some  may  be  called  to  dispute  with  him.  But  talce  care  that  the 
call  is  clear.  It  is  at  least  the  safest  path  to  despatch  your  busi- 
ness with  him  as  iu  a  shower  of  rain,  and  not  to  loiter  in  his  so- 
ciety. 

Sweet  indeed  is  the  glow  of  the  Saviour's  name  upon  the  young 
Christian's  lips.  Its  warmth  may  put  elder  Christians  to  shame. 
But  we  must  warn  him — Harm  may  be  got  in  an  imprudent  en- 
deavor to  do  good.  Confess  your  Master,  wherever  he  may  open 
your  door  and  your  mouth.  But  better  retreat  from  cavillers.* 
You  may  be  foiled  by  specious  reasonings.  Beware  of  tampering 
with  your  simplicit}^  by  the  hazardous  experiment  how  much  poison 
your  constitution  may  bear.^  If  our  Lord  exposed  himself  to  moral 
danger— yet  think  of  the  impenetrable  cover  of  his  sanctity — his 
perfect  self-government — his  rules  of  godly  prudence.  Do  we  feel 
secure  in  the  strength  of  our  Christian  habits  ?  None  are  so  con- 
firmed as  to  be  safe  in  relaxation  of  watchfulness,  and  wanton 
rushing  into  danger.  There  is  a  perpetual  warfare  with  the  old 
principles  of  corruption.  No  dependence  can  be  placed  upon  any 
habits,  that  do  not  produce  right  conduct,  and  right  apprehension 
of  present  duty.  The  path  of  sin  is  much  more  easily  avoided 
than  relinquished.  We  can  far  more  readily  keep  out  of  the  course 
of  the  stream,  than  stem  the  torrent.  Walk  closely  with  God  ;  and 
under  his  cover  and  shield  bear  a  protest  against  the  ungodly.* 
Commune  much  with  his  people.  The  very  sight  of  a  man  of  God 
is  refreshing.^ 

8.  The  wisdom  of  the  prudent  is  to  understand  his  way :  but  the  folly  of  fools  is 
deceit. 

This  is  not  the  wisdom  of  the  learned,  but  of  the  prudent ;  not 
abstract  and  speculative,  but  sound  and  practical.  It  is  self-knowl- 
edge and  self-control  looking  upward  for  Divine  guidance.  And 
how  much  is  this  wisdom  needed  to  understand  our  way  !  The 
restless  professor  eagerly  follows  his  own  impulse.  His  constitu- 
tional bias  interprets  Providences,  and  makes  openings  for  himself. 
Every  thing  is  out  of  place.  He  is  so  "  fervent  in  spirit,"  that  he 
becomes  "  slothful  in  business."  He  conceives  himself  to  be  doing 
good  ;  the  more  so  because  it  is  different  from  his  brethren.  He 
pleads  the  constraint  of  zeal  as  an  excuse  for  indiscretion  ;  as  if 
religion  was  meant  to  destroy,  and  not  rather  to  rectify,  his  judg- 
ment. 

But  "  God  hath  made  every  thing  beautiful  in  his  time."^  Re- 
ligion is  an  orderly  thing,  as  wise  as  it  is  warm.  Whatever  be  the 
excitement  to  an  irregular  course,  more  good  is  done  in  steady  con- 
sistency.    To  break  the  ranks  in  disorder ;  to  "  busy  ourselves  in 

'  Matt.  vii.  6.     Leighton  in  loco.     Vol.  iii.  2  Chap.  xxvi.  4.     1  Tim.  vi.  4.  5. 

3  1  Cor.  XV.  33.  4  Psalm  cxix.  114,  115.  5  Chap,  xxvii.  9,  17. 

*  Eccl.  iii.  11. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  155 

Other  men's  matters  ;"^  to  be  eager  to  understand  our  neighbor's 
way,^  obscures  the  hght  upon  our  own.  The  true  tolsdoni  is  to 
understand  what  belongs  to  us  personally  and  relatively. ^  '<  As 
GolI  hath  distributed  to  every  man,  so  let  him  walk,  and  abide  with 
God."^  Let  the  eye  do  the  work  of  the  eye,  and  the  hand  of  the 
hand.  If  Moses  prayed  on  the  Mount,  and  Joshua  fought  in  the 
valley,''  it  was  not,  because  the  one  was  deficient  in  courage,  or  the 
other  in  prayer  ;  but  because  each  had  his  appointed  work,  and 
understood  his  own  way.  Many  steps  of  onr  way  are  different 
from  our  neighbors,  and  may  often  be  difficult  to  discern  ;  being 
rather  involved  in  the  principles,  than  expressed  in  the  detail,  of 
Scripture.  But  the  wisdom  of  the  prudent  will  enable  us  to  un- 
derstand what  the  will  of  the  Lord  is.^  "  A  single  eye"  and  a 
sound  heart  will  make  our  way  plain.''  True  greatness  does  not 
consist  in  doing  extraordinary  things,  but  in  doing  common  things 
from  a  right  motive. 

But  while  the  attention  of  a  truly  wise  man  is  occupied  in  as- 
certaining the  conduct  which  his  duty  calls  him  to  pursue,  the  arts 
of  deceit  engross  the  polluted  minds  of  the  wicked.^  Their  wisdom 
of  deceit  is  really  folly.  Gehazi's  overreaching  wisdom  proved 
folly  in  the  end.*  Daniel's  accusers  "  were  taken  in  their  own 
craftiness. ''''^'^  Ananias  and  Sapphira  vainly  endeavored  to  hide 
their  covetousness  under  the  cover  of  liberality. '^  Who  can  deceive 
a  heart-searching  God  ?  The  attempt  to  do  so  is  fearful  provoca- 
tion— certain  confusion. 

9.  Fools  make  a  mock  at  sin :  but  ivith  the  righteous  there  is  favor. 

What !  Are  there  such  as  will  count  sin  a  sport  ?  They  have 
never  seen  the  sight — never  felt  the  weight.  Look  into  eternity. 
Is  hell  a  matter  of  sport  ?  Look  deeper  still.  How  does  God  feel 
it  ?^^  How  did  Christ  sink  under  the  load  ?  Shall  we  make  a  rnock 
at  that,  which  was  a  crushing  burden  to  the  Son  of  God  ?  Go  to 
Gethsemane.  Go  to  Calvary.  Learn  there  what  sin  is.^^  Ask 
converted  souls — awakened  consciences— dying  sinners — ^do  they 
speak  lightly  of  sin  ?  How  will  the  wretched  mocker  call  himself 
in  eternity  what  God  calls  him  now — a  fool !  The  mocking  can- 
not be  beyond  the  grave  ;  except  it  be  the  sport  of  the  cruel  ene- 
my at  the  unchangeably  hopeless  torments  of  his  deluded  victim. 
The  damnation  of  souls  is  sport  in  hell.  Is  not  then  the  poor 
mocker,  rushing  into  the  woe — the  object  of  our  pity  and  prayer  ? 
We  warn — -we  weep— we  would  yearn  over  him. 

The  7-ighteoiis — they  cannot  7nock,  like  this  hardened  fool. 
While  '  he  makes  himself  merry  with  his  sin,  and  scoffs  at  the  re- 

1  1  Pet.  iv.  15.     Comp.  1  Thess.iv.  11.    2  Thess.  iii.  11,  12. 

2  John  xxi.  21 ,  22.  3  i  Kin<Ts  iii.  6—9.     Eccl.  viii.  5. 

*  1  Cor.  vii.  17,  20,  24.  s  Ex.  xvii.  9—13. 

6  Eph.  V.  17.     Col.  i.  9,  10;  iv.  12.  i  Matt.  vi.  22. 

*  French  and  Skinner's  Translation  of  Proverbs. 

9  2  Kings  V.  20—27.  'o  Dan.  vi.  24.     1  Cor.  iii.  19.  "  Acts  v.  1—10. 

'2  Isa.  xliii.  24.    Jer.  xliv.  4.     Ezek.  vi.  9.     Amos  ii.  13. 
"  Matt.  xxvi.  36,  38;  xxvii.  46. 


156  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

proof  and  judgment  which  pertains  thereunto  ;'•  "  they  have  the 
mark  of  those  that  sigh  and  cry  for  the  abominations  of  the  land" 
— the  sure  seal  of  the  Lord's  favor.'^  Soon  does  the  !=port  of  the 
fool  come  to  an  end.  But  here  is  favor  unchangeable — abundant. 
Our  God  looks  over,  pities,  bears  with,  guides,  loves,  saves,  eter- 
nally. What  are  crowns  and  kingdoms  compared  with  such  a 
portion  ! 

10.  The  heart  knoweth  its  own  bitterness  :  and  a  stranger  doth  not  intermeddle 
with  his  joy. 

A  graphical  illustration  of  man's  proper  individuality  !  "  What 
man  knoweth  the  things  of  a  man,  save  the  spirit  of  a  man 
that  is  in  him  T^  The  history  of  the  soul  is  unseen  by  human 
eyes ;  but  it  is  fully  known  and  felt  by  the  conscious  subject.  Each 
knoweth  his  own  ii7^erwe55— deep— interior.^  Tlie  most  poignant 
sufferings  often  arise  from  causes,  which  cannot  be  told  to  our  dear- 
est friend.^  No  two  of  us  are  framed  alike  ;  and  this  diversity  of 
mind  and  character  precludes  a  perfect  reciprocity,  even  in  the 
warmest  glow  of  human  sympathy.  Each  only  knows  where  the 
heart  is  wrung.  Each  therefore  must  in  a  measure  tread  a  solitary 
path,  and  in  that  path  often  submit  to  be  misunderstood.  Hannah 
— knowing  her  own  bitterness — was  rashly  rebuked  by  him,  who 
ought  to  have  been  her  Comforter.^  Gehazi  harshly  repelled  the 
Shunamite,  through  ignorance  of  her  bitter  sorrow.''  Job's  friends, 
from  misconception,  proved  to  be  "  miserable  comforters — physicians 
of  no  value. '"^ 

But  think  of  Him — who  made  himself  "a  man  of  sorrows," 
that  he  might  be  "  touched  with  the  feeling  of  our  infirmities.'"* 
Here  is  perfect  sympathy.  The  hearfs  hitteriiess  is  experiment- 
ally known^ditxA  effectually  relieved.^"  Alive  as  he  is  to  all  our 
sorrows."  none  of  his  members  are  too  low  for  his  highest  and  most 
endearing  thought.  Into  this  bosom  we  may  pour  the  tale  of  woe, 
which  no  ear  beside  can  receive.  My  Saviour !  Has  m,y  heart  a 
bitterness,  that  thou  dost  not  know,  that  thou  dost  not  feel  with 
me,  and  for  which  thou  dost  not  provide  a  present  cordial  and 
support  ? 

No  less  individual  is  the  hearfs  joy.  It  lies  deep  within  itself. 
A  stranger  doth  not  intermeddle  icith  it.  Michal  could  under- 
stand David's  bravery — not  his  joy.     She  knew  him  as  a  man  of 

1  Bishop  Hall. 

2  Ezek.  ix.  4—6.  2  Kings  xxii.  19,  20.  Dan.  ix.  4—21.  See  the  contrast  by  God 
himself.     Isa.  Ixvi.  2 — 5. 

3  1  Cor.  ii.  11. 

<  1  Kings  viii.  38,  39.  '  Every  one  is  inwardly  the  only  true  and  f  lithful  judge  of 
his  own  joys  and  sorrows,  and  none  else  can  truly  perceive  them.' — Diodati  in  loco. 
'Each  mind  has  an  interior  apartment  of  his  own,  into  which  none  but  itself  and  the  Di- 
vinity can  enter.' — Foster  on  a  Man  writing  memoirs  of  himself,  Letter  vii. 

5  Thus  the  Saviour  separated  himself  even  from  his  chosen  disciples.  Mark  xiv. 
32—35. 

6  1  Sam.  i.  10—13.  7  2  Kings  iv.  27.  ^  Job  xiii.  4  ;  xvi.  2. 
9  Isa.  hii.  3.     Heb.  iv.  15.                     •"  Isa.  1.  4,  5.  "^  Ibid.  Ixiii.  9. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS,  157 

war — not  as  a  man  of  God.'  Indeed,  joy  irf  a  plant  in  "  a  garden 
enclosed" — a  stream  from  "  a  fountain  sealed."^  It  is  "  the  secret 
of  tlie  Lord,  which  is  with  the  righteous."^  It  is  the  indwelling 
"Comforter,  whom  the  world  cannot  receive."^  Yes!  truly — that 
is  the  highest  joy,  that  lies  covered  from  observation — that  the  man 
hides  in  his  own  bosom.  There  is  no  noise  or  froth  on  the  sur- 
face. But  the  waters  flow  deep  from  a  Divine  spring.  Christ 
takes  the  believer  apart  from  the  crowd,  feeds  hini  on  hidden 
manna.s  and  makes  him  partaker  of  his  own  joy.  Whatever  cause 
there  may  be  for  mourning,  there  is  infinitely  more  ground  for  joy ; 
and  mourning  will  soon  be  ended  forever.^ 

11.  The  house  of  the  wicked  shall  be  overthrown:  but  the  tabernacle  of  the  up- 
right shall  flourish. 

The  feeblest  state  of  the  upright  is  more  stable  than  the  pros- 
perity of  the  wicked.  They  build  a  house.  The  earth  is  their 
home,  where  they  would  settle,  and  take  their  rest.  The  upright 
— knowing  the  uncertainty  of  earth,  and  seeking  a  better  house — 
only  set  up  a  tabernacle^ — weak  and  trembling.  Yet  the  house  is 
overthrown,  and  the  tabernacle  flourishes.^  The  strongest  sup- 
port of  man  totters.^  The  support  of  God  to  the  weakest  is  Omni- 
potence.'" The  eye  of  sense  seems  however  to  see  the  contrary — 
the  flourishing  of  the  wicked,  and  the  overthrow  of  the  upright. 
And  a  sore  trial  is  it  to  the  servant  of  God."  But  "  we  must  walk 
by  faith,  not  by  sight.'"^  "  The  sanctuary" — the  word  of  God — 
will  explain.'^*  Wait  awhile.  The  great  day  will  set  all  in  order 
before  us,  and  show  that  "the  Judge  of  all  the  earth  doeth 
right.'"*  Meanwhile  let  us  leave  him  to  do  his  own  work,  and  to 
fulfil  his  own  word  in  his  own  time. 

12.  There  is  a  way  which  seemelh  right  unto  a  man:  but  the  end  thereof  are  tlie 
toays  of  death. 

The  way  of  open  ungodliness  is  manifestly  wrong. '^  And  who 
can  doubt  the  end  V^  But  other  paths  in  the  broad  road — seeining- 
ly  right — are  not  less  certainly  in  their  end,  the  ways  of  death. 
Thus  does  "the  fool — right  in  his  own  eyes,""'  mistake  death  for 
life.  Indeed  it  is  the  fearful  property  of  sin  to  hide  its  own  cha- 
racter and  tendency.  The  blindness  increases  in  proportion  to  our 
familiarity  with  it.  Its  victim  "feedeth  on  ashes;  a  deceived 
heart  hath  turned  him  aside,  so  that  he  cannot  deliver  his  soul,  nor 
say,  Is  there  not  a  lie  in  my  right  hand?"'** 

'Take  care  then' — as  the  saintly  Leighton  warns  us — 'of  sleep- 
ing unto  death  in  carnal  ease."^     Look  well  to  the  foundation  and 

»  1  Sam.  xviii.  13,  20,  with  2  Sam.  vi.  12—16. 

*  Can.  iv.  12.  3  Chap.  iii.  32.     Ps.  xxv.  14.  *  John  xiv.  16,  17. 

s  Rev.  ii.  17.  6  Isa.  Ix.  20.  7  Heb.  xi.  9,  10. 

8  Chap.  iii.  33;  x.  25;  xii.  7.  »  Job  viii.  15.     Psahu  xlix.  12. 

«>  Isit.  xl.  2'J;  xii.  10,  14—16.  "  Psalm  Ixxiii.    Jer.  xii.  1.  '^  2  Cor.  v.  7. 

'3  Psibn  Ixxiii.  16,  17.     Comp.  Job  xviii.  14 — 17,  21. 

'*  Gen.  xviii.  25.     Psalm  Iviii.  11.  '5  1  Tim.  v.  24.  '«  1  Cor.  vi.  9,  10. 

"  Chap.  xii.  15;  xvi.  2.  ^  Isa.  xliv.  20.  '9  On  1  Pet.  iii.  21. 


158  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

soundness  of  thy  faith.'    Search  carefully  both  thy  Bible  and  thine 
hear^    Go  to  tlie  Lord  in  psayer,  an^  to  his  Ministers,  to  show 
you  tNe  true  way.*^     "  Prove  tnine  own  work."^     If  not  a  bold  re-    -. 
V  bel  against  thy  God — hast  thou  yielded  freely  thine  heart  to  him'? 
I  If  thou  be  free  from  open  wickedness,  art  thou  not  equally  free 
1  from  vital  godliness  ?     The  most  moral  unrenewed  professor  is  the  x 
slave  of  sin.     Terrible  indeed  will  it  be  to  meet  the   bridegroom 
with  a  bright,  but  unfurnished  lamp — to  fall  from  high  expecta- 
tions of  heaven  into  the  depths  of  hell  \*     The  Lord  keep  our  eye 
steaddy  on  the  end  of  our  way .  and  make  that  end  sure  for  heaven  ! 

13.  Even  in  laughter  the  heart  is  sorrowful:  and  the  end  of  that  mirth  is  heavi- 
ness. 

Many  a  sigh  is  heaved  amid  the  loud  laughter  of  folly .^  As 
soon  n)ight  true  joy  be  found  in  hell,  as  in  the  carnal  heart.  As 
soon  might  we  "gather  grapes  of  thorns,  or  figs  of  thistles,"  as  this 
"  fruit  of  the  Spirit"^  from  '  nature's  barren  soil.'  As  soon  might 
the  tempest-tossed  ocean  be  at  rest,  as  the  sinner's  conscience.'' 
He  may  feast  in  his  prison,  or  dance  in  his  chains.  He  may  drink 
away  liis  trouble.  But  it  is  a  vain  show  of  happiness.  Ask  him 
what  is  in  his  bosom.  Is  not  his  smile  a  counterfeit  to  hide  a  re- 
ality of  woe  7  The  voice  of  conscience  and  experience  will  make 
itself  heard — "  It  is  mad — what  doeth  it  ?'"*  If  he  has  found  a  di- 
version from  present  trouble,  has  he  found  a  cure  from  everlasting 
misery'?  It  is  far  easier  to  drown  conviction  than  to  escape  dam- 
nation. And  to  be  merry  for  a  day,  and  to  be  in  torment  for  eter- 
nity— who  would  envy — wUo  would  not  tleefrom — such  a  portion? 

Nor  do  we  speak  ordy  of  the  coarse  mirth  of  the  vulgar.  Take 
the  fullest  cup  of  earth's  best  joys.  What  is  this  to  satisfy  desire, 
to  allay  trouble,  to  meet  eternity  ?  Even  the  present  end  of  this 
short-lived  mirth  is  heaviness^ — sometimes  so  intolerable,  that 
death  is  tied  to — as  the  cure  of  the  anguish  ;  and  to  avoid  the  fear 
of  hell,  the  wretched  sinner  leaps  into  it.'"  And  at  best  eternity 
will  change  the  face  of  this  mirth.,  when  that  will  remain,  which 
would  be  the  most  desirable  riddance — the  sting  of  conscience,  as 
enduring,  as  the  pleasures  of  sin  were  momentary.^' 

But  the  end  oi  that  'mirth  seems  to  imply  another  mirth  with  a 
different  end.  Contrast  the  prodigal's  mirth  in  the  far  country, 
with  his  return  to  his  father's  house — "  They  began  to  be  merry. ''^^^ 
The  fruit  of  carnal  mirth  ends  in  heaviness.  Penitential  sorrow 
begets  a  mirth.,  that  ends  in  everlasting  joy.'^  Lord  !  choose  mine 
inheritance  for  me  among  thy  weeping  people. 

14.  The  backslider  in  heart  shall  be  filed  with  his  own  ways  :  and  a  good  man 
shall  be  satisfied  from  himself. 

1  2  Cor.  xiii.  5.  2  i  Sam.  xii.  23.     Mai.  ii.  7. 

3  Gal.  vi.  4.     Ps.  cxxxix.  23,  24.  *  Matt.  xxv.  1—12.  5  Esth.  v.  9—13. 

e  Matt.  vii.  16.  7  jsa.  Ivii.  20,  21.  8  EccI.  ii.  2. 

9  1  Kings  i.  9,  41,  49.     Dan.  v.  3—6.     Amos  v.  3—7. 

1"  2  Sam.  xvii.  23.     Matt,  xxvii.  3— 5.         "  Luke  vi.  24;  xvi.  21— 24.    Rom.  vi.21 
'2  Luke  XV.  13 — 24.  i3  Psalm  cxxvi.  5,  6.     Isa.  xxxv.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  159 

Every  spot  is  not  the  leprosy.  Every  mark  of  sin  does  not  prove 
a  backslider.  "A  man  may  be  overtaken  in  a  fault ;'"  or  it  may 
be  the  sin  of  ignorance  f  or  sin  abhorred,  resisted,  yet  still  cleav- 
ing.^ Backsliding  implies  a  wilful  step;  not  always  open;  but 
the  more  dangerous,  because  hidden.  Here  was  no  open  apostacy, 
perhaps  no  tangible  inconsistency.  Nay — the  man  may  be  looked 
up  to  as  an  eminent  saint.  But  he  is  a  backslider  in  heart.  A 
secret  canker  of  unwatchfulness,  neglect,  or  indulgence,  has  insen- 
sibly "devoured  his  strength."^  The  first  step — instead  of  alarm- 
ing, and  bringing  him  to  secret  weeping«— hurried  him  onwards 
from  one  liberty  to  another,  till  he  lost  all  power  of  resistance. 
His  unsoundness  was  known  to  God  long  before  it  was  manifested 
to  the  Church.  Before  the  matter  of  Uriah,  indolence  and  secu- 
rity had  probably  unhinged  the  man  of  God,  and  laid  him  open  to 
the  tempter.®  The  backslider  needs  no  other  rod  than  his  own 
ways.  To  be  jilled  with  the/n — thus  to  become  the  fountain  of 
his  own  misery — is  the  most  fearful  of  all  Divine  judgments.^ 

The  good  r.vun  is  also  filled  from  himself;'^  yet  not— as  the 
backslider — with  misery,  but  with  solid  satisfaction.  God  has 
given  him  a  fountain  fed  from  a  higher  fountain ;  a  living  spring 
within  himself ;»  the  witness  of  the  Spirit  ;^°  the  life  and  joy  of  the 
Heavenly  Comforter  ;''  the  rejoicing  testimony  of  his  conscience  ;'2 
the  assured  hope  of  glory.'^  This  is  not  independent  of  God— the 
one  source  of  self-sufficiency.  But  it  is  Himself  dwelling  in  the 
heart,  and  filling  it  with  his  fulness.  Let  the  sinner  compare  the 
satisfaction  of  sin  and  godliness — the  curse  and  the  blessing — and 
lift  up  his  heart  for  the  direction  of  a  right  choice. 

15.  The  simple  believeih  every  icord:  hut  the  prudent  man  looketh  well  to  his 
going. 

To  believe  every  word  of  God  is  faith.  To  believe  every  laord  of 
man  is  credulity.  Faith  is  a  principle  of  infinite  moment.  Eter- 
nal life  and  death  hang  upon  it.'^  But  it  must  be  grounded  upon 
evidence,  and  it  can  only  be  exercised  according  to  the  character 
and  measure  of  the  evidence.  An  indiscriminate  faith  is  therefore 
fraught  with  mischief.  Was  not  the  world  ruined  by  this  simpli- 
city .^^^  Often  since  has  it  been  the  occasion  of  sin,i«  and  even  of 
downfall.''' 

Look  at  the  fruit  of  this  folly  in  the  Church,  when  "  our  foith 
stands  in  the  wisdom  of  men,  not  in  the  power  of  God.'"^  Men  be- 
come loose  in  fundamental  principles.  They  are  "  carried  about 
with  divers  and  strange  doctrines,"  and   never  know  '■  the  good 

^  Gal.  vi.  1.  2  Lev.  iv.  2.     Num.  xv.  22—29.     Heb.  v.  2;  ix.  7. 

3  Rom.  vii.  15—24.  4  Hosea  vii.  9.     Comp.  Judg.  xvi.  20.  s  Matt.  xxvi.  75. 

6  2  Sam.  xi.  I,  2.  7  Psalm  xxxii.  3—5.     Jer.  ii.  19;  iv.  18. 

8  K.iripY'i?  Phil.  iv.  11,  self-sufficiency.     Comp.  2  Cor.  ix.  8.— Gr. 

9  John  iv.  14.  lo  Rom.  viii.  16.     1  John  v.  10.  "  John  xiv.  16,  17. 
1^  2  Cor.  i.  12.     Comp.  Gal.  vi.  4.                             i3  Col  i.  27.     Heb.  x.  34. 

'^  Mark  xvi.  16.     John  iii.  36.  is  Gen.  iii.  1—6. 

's  Ibid,  xxxix.  19.     2  Sam.  xvi.  1—4.     Esth.  iii.  8—11.  ^^  i  Kings  xiii.  11—19. 

»8  1  Cor.  ii.  5. 


160  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

thing  of  a  heart  established  with  grace."'  The  novelties  of  fancyj 
accredited  by  some  favorite  name,  readily  pass  for  the  revelation  of 
God.  We  do  not  thus  sit  down  to  our  food  blindfolded  ;  not 
knowing  whether  we  take  food  or  poison.  But  how  ready  men 
are  to  drink  of  any  cup  that  is  presented  to  them,  like  children, 
who  think  every  thing  good  that  is  sweet.  Thus  are  "unstable 
souls  beguiled"  and  corrupted  from  their  simplicity.'^  Errors — 
never  solitary — are  built  upon  some  partial,  insulated,  or  perverted 
truth.*  Excitement  of  feeling  comes  in  the  place  of  solid  practical 
principle. 

But  the  prudent  looketh  well  to  his  going.  Cautious  considera- 
tion should  mark  our  general  conduct ;  trying  before  we  trust  ; 
never  trusting  an  uncertain  profession.^  Specially  in  the  Church 
— carefully  ponder  whom  we  follow.  Sift  the  most  plausible  pre- 
tensions.'' Never  set  up  great  names  against  the  Divine  testimo- 
ny.^ Admit  only  the  one  standard ;  like  the  noble  Bereans,  who 
would  not  believe  even  an  apostle's  word,  except  it  was  confirmed 
by  the  written  testimony.^  Ask  wisdom  of  God.  Carefully  regu- 
late the  energy  of  religion  by  the  Divine  rule.  Enlist  feelings  on 
the  side  and  under  the  direction  of  sound  judgment.  This  pru- 
dent carefulness  will  exhibit  a  well-ordered  Christian  profession. 

16.  A  wise  man  feareth,  and  departeth  from  evil :  but  the  fool  ragetli,  and  is 
confident. 

Fear  is  sometimes  thought  to  be  an  unmanly  principle.  But 
look  at  the  terrible  extent  of  the  evil  dreaded.  Without — it  is 
vanity  and  disappointment.'^  Within — it  is  the  sting  of  guilt.^ 
Upward — we  see  the  frown  of  God.^  Downward — everlasting 
burnings.'"  Surely  then,  to  depart  from  this  evil^' — yea — to  fear 
it  worse  than  death  "^ — is  true  wisdom. 

The  fool  however — stout  and  stubborn  in  his  mind — never /ear^ 
till  he  falls.  The  voice  of  God  is  unheard  amid  the  uproar  of  pas- 
sion, like  a  raving  tempest.  Bravely  independent,  he  sits  amid  the 
threatenings  of  God,  as  unalarmed,  as  Solomon  amid  his  brazen 
lions ;  '  carried  by  his  rash  will,  and  blind  passion,  without  appre- 
hending the  end  and  issue  of  things."^  His  character  is  here  drawn 
to  life.  He  rageth  and  is  confident.  Such  a  fool  was  Rehoboam. 
when  his  self-willed  confidence  rejected  the  counsel  of  wisdom  and 
experience.'^  Such  a  fool  was  the  raging  Assyrian,  blindly  con- 
fident in  his  own  might,  till  the  God  whom  he  despised,  turned  bim 
back  to  his  destruction.  And  will  not  the  child  of  God  bless  his 
Father's  painful  discipline,  so  needful  to  curb  his  raging  will,  and 
bringdown  his  high  confidence  ?'^     "Thou  hast  chastised  me,  anc*. 

•  Hel).  xiii.  9.     Comp.  Eph.  iv.  14.     2  Tim.  iii.  7. 

s  2  Pet.  ii.  14.     2  Cor.  xi.  3.  3  i  Sam.  xxii.  22.     Neh.  vi.  2—4.    John  ii.  24. 

<   1  Tlicss.  V.  21.     1  John  iv.  1.  s  isa.  viii.  20.  s  Acts  xvii.  U. 

T  Rom.  vi.  21.  8  Chap.  xiii.  15.     1  Cor.  xv.  56.  »  John  iii.  36. 

"0  Psalm  ix.  17.     Marit  ix.  44.  n  Gen.  xxxix.  9,  10, 

'2  Dan.  iii.  16—18;  vi.  10.     Comp.  Luke  xu.  4,  5. 

'3  Diodati,  2  Chron.  xxv.  15—20.  »<  I  Kings  iii.  15—15. 

>5  2  Kinss  xix.  2d— 37. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  161 

I  was  chastisefl,  as  a  bullociv  imnccustoined  to  the  yoke :  turn  thou 
me,  and  I  shall  be  turned  ;  for  ihou  art  the  Lord  my  God."' 

17.  //•?  that  is  soon  angry  d.aleth  foolishly :  and  a  man  of  wicked  devises  is  hated. 

Different  gradations  of  sin  are  here  opposed  to  each  other — the 
sudden  passion,  and  the  deliberate  purpose — the  gust,  and  the  con- 
tinnance  of  the  storm.  An  hasty  temper  convicts  us  o[  foolish- 
ness before  our  fellow-men.'^  What  frightful  mischief  may  be  the 
consequence  of  an  angry  word  !^  How  fearful  did  the  "  man  after 
God's  own  heart"  suffer  the  fire  to  burst  out.''  Who  then — with 
this  example  before  us — will  dare  to  let  down  the  watch  ?  But 
are  these  sins  of  temper  matters  of  sorrow  and  humiliation  ?  Does 
the  remembrance  of  their  cost  to  our  crucified  Friend  exercise  our 
con-tant  watchfulness  and  prayerful  resistance?  Is  not  (he  rod  of 
our  loving  Father  sometimes  needful  to  bring  conviction  of  their 
guWly  fo')lis/i7iess  T"  Oh  !  for  a  rich  vouchsiifement  of  that  "  chari- 
ty, that  is  not  easily  provoked  !"^  'Let  us  give  our  hearts  no  rest, 
until  we  have  purged  their  gall,  and  tempered  and  seasoned  thein 
with  the  sweetness  and  gentleness  of  our  Lord  and  Saviour.''' 

But  sin  grows  from  weakness  to  wilfulness.  '  The  first  makes  a 
man  contemptible — the  second — abominable.'^  Wicked  devices :^ 
cherished  malice  ;'"  one  act  preparing  for  another;  always  aiming 
at  the  uttermost" — all  (his  shows  the  true  picture  of  luan — ^^  hate- 
ful, aiid  hating  one  another.'"^  Such  a  man  is  hated  of  God,  as 
"an  abomination.'"^  Man  holds  him  up  to  his  righteous  scorn. '^ 
Absalom's  pillar — the  monument  of  his  name — is  to  this  day 
the  objectof  universal  contempt.'^  The  hatred  of  H.a.man's  wicked 
devices  is  perpetuated  from  generation  to  generation.'®  Why  are 
these  warnings,  if  we  regard  them  not?  Our  dignity  is  our  likeness 
to  God  !  What  shame  and  degradation  must  there  be  in  this  con- 
trariety to  him  ! 

18.   The  simple  inherit  fully :  but  the  prudent  are  crowned  ivith  knowledge. 

The  simple  and  prudent  are  again"'  contrasted.  The  child  of 
Adam  is  born  to f oil i/.^^  That  is  his  inheritance.  He  •'  received  it 
by  tradition  from  his  fathers'"*— yea — from  his  first  father.^"  So  long 
as  he  remains  sitnple.  he  confirms  his  title.  Unlike  an  earthly  in- 
heritance, he  catmot  relinquish  it.  He  holds  it  in  life,  and  when 
he  "returns  naked  to  the  earih,  from  whence  he  came,"^'  he  still 
holds  it  firm  in  death,  and  reaps  its  bitter  fruits  throughout  eterni- 

'  .Trr.  xxxi.  18.  2  2  Kin-TS  v.  11—13. 

3  Juja.  xii.  1—6.     Jam.  iii.  h.  *  1  Sam.  xxv.  -21.  5  ]Vum.  xx.  10-12. 

6  1  Cor.  xiii.  5.  ^  Daille  on  Col.  iii.  8.     Comp.  Col.  iii.  13.  »  Diodati. 

9  Psalin  xxxvi.  2 — 4;  Ixiv.  2 — 9.     Isa.  xxxii.  7.     Jcr.  v.  2() — 29. 

'"  Gen.  iv.  8;  xxvii.  41.     2  Sam.  xiii.  22—20.  '•  2  Sam.  xv.  2—13. 

'2  Titus  iii.  3.  i3  chap,  vi   IG— 18.  n  Psalm  Iii.  2—7. 

'■'5  Caiinet  mrntions  the  habit  of  passinij  travrilfrs  thTov.'in!T  stones  at  Absilorn's  pillar, 
to  show  their  hatred  of  a  son's  relK'lHon  against  his  father;  and  that  now  the  jceuniuia- 
tion  of  stones  hides  tlie  lower  part  of  the  monument.  This  tradition  is  confirmed  by 
recent  travellers. 

•8  Esth.  iii.  6  ;  ix.  23—28.  '7  Verse  1.5 ;  xii.  16.  "  Job  xi.  12. 

'9  I  Pet.  i.  IS.  20  Gen.  v.  3.     Psalm  li.  5.  2»  Job  i.  21.     1  Tim.  vi.  7. 

21 


162  EXPOSITIUN    OF    THE    BOOK    OF    PROVERBS. 

ty.  Here  is  no  injustice — no  just  cause  of  complaint.  Sinner  !  is 
not  wisdom  freely  offered  to  thee  in  asking  for  it?'  Dost  not  thou 
therefore  continue  simple  on\y  by  thy  wilful  neglect?  If  knowl- 
edge is  at  hand,  to  be  satisfied  with  ignorance,  is  to  throw  away  a 
talent  of  inestimable  price.  '  I  confess' — says  Doctor  South — '  God 
has  no  need  of  any  man's  learning ;  but  certainly  then  he  has 
much  less  need  of  his  ignorance.'^  The  prudent — instructed  in 
heavenly  knoivlec/ge — are  enabled  to  behold  Divine  objects  in  a 
Divine  light.  Is  not  this  knoivledge  therefore  their  crown — not  of 
laurel — not  of  perishing  gold — but  beautifying  tlie  man  with  all  the 
light,  holiness,  joy,  and  glory  of  life  eternal?  This  is  not  a  religion 
of  eccentric  singularities— obscuring  the  glory  of  the  Divine  inuige. 
Steady  consistency  is  stamped  upon  it,  such  as  enthrones  its  posses- 
sor in  the  conviction  and  regard  even  of  those,  who  are  unfriendly 
to  his  principles.^  Thus  "the  wise"  in  this  life,  " inherit  glory."* 
What  shall  be  their  glory  in  eternity — sitting  on  the  throne  of  God 
— crowned  with  the  hand  of  God  himself ! 

19.  The  evil  hoio  before  the  good;  and  the  wicked  at  the  gates  of  the  righteous. 

This  is  not  the  general  rule  of  the  present  dispensation.  Right- 
eous Lazarus  howed  at  the  wicked  manfs  gate.^  Thus  faith  is 
tried,^  and  the  foundation  of  our  heavenly  hopes  more  deeply 
grounded.^  And  yet  often  has  the  very  letter  of  the  proverb  been 
verified.  The  Egyptians  and  Joseph's  brethren  howed  before  Jo- 
seph f  the  proud  Pharaoh  and  his  people  before  Moses  ;^  Saul  to 
David;"*  Jehoram  and  Naaman  before  Elisha  ;"  Haman  before 
Esther;'^  the  magistrates  before  the  Apostles.'^  More  often  still 
is  the  spirit  of  this  proverb  illustrated  in  the  constrained  testimony 
oi  the  wicked  to  the  pre-eminence  of  the  righteous.^*  The  millen- 
nial era  will  exhibit  a  more  glorious  fullilment.'^  The  grand  con- 
summation will  set  all  things  right,  and  shed  a  Divine  splendor 
over  this  profound  aphorism.  "  The  upright  shall  have  dominion 
over  the  wicked  in  the  morning."^  "The  saints  shall  judge  the 
world.'"''  They  shall  then  appear  in  their  suitable  rank,  exalted 
with  their  glorious  Head  over  the  whole  creation.'^  Oh  !  let  the 
sunshine  of  this  glory  irradiate  every  clouded  morn.  If  this  be  not 
enough  to  counterbalance  the  scorn  ©f  the  ungodly,  where  is  our 
faith?  Had  we  a  clear  apprehension  of  this  glory,  should  we  have 
an  eye  for  any  thing  else?  Would  not  all  besides — except  as  it 
had  a  reference  to  this  day — be  an  utter  impertinence  ? 

20.  The  poor  is  hated  even  of  his  own  neighbor  :  but  the  rich  hath  many  friends. 

'  James  i.  5.  2  Sermon  on  1  Kings  xiii.  33,  34.     Vol.  1. 

3  1  Pet.  ii.  12;  iii.  16.  4  chap.  iii.  35.  s  Luke  xvi.  19—21. 

6  Psalm  Ixxiii.  12—17.  ^  2  Cor.  iv.  17, 18.    Heb.  x.  32—34 ;  xiii.  13,  14. 

8  Gen.  xli.  43;  xiii.  6.  9  Ex.  viii.  8;  ix.  27,  28;  xi.  8. 

w  1  Sam.  xxiv.  7—21  ;  xxvi.  21.  >i  2  Kings  iii.  12;  v.  9.  '2  Esth.  vii.  7. 

•3  Acts  xvi.  37—39.  n  Chap.  xvi.  7.     Rev.  iii.  8,  9. 

15  Isa.  xlv.  14  ;  xlix.  23;  Ix.  14.     Dan.  vii.  22.     Rev.  xx.  4. 

16  Psalm  xlix.  14.     Comp.  Mai.  iv.  1—3,  also  Wisd.  v.  1—5.  "  1  Cor.  vi.  2. 
18  Rev.  ii.  26— 28;  iii.  21. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  163 

An  humbling — but  how  common  an  illustration  of  native  selfish- 
ness !  Sometimes  however  we  hear  of  cheering  exceptions.  "  Ruth 
clave  to  Naomi"  in  her  poverty  ;'  Jonathan  to  David,  when  strip- 
ped of  royal  favor.^  But  too  generally  the  poor — instead  of  being 
pitied  and  comforted^ — is  hated  or  neglected^  of  his  own  neigh- 
bor,^ Yet  the  rich  is  not  in  a  more  enviable  condition.  ,  He  has 
many  friends  indeed  to  his  money  and  favor,  but  few  to  his  inter- 
est. Many  would  be  the  deserters,  should  a  change  of  circumstance 
cut  off  the  supplies  for  their  appetites,  pleasures,  or  covetousness.® 
But  Jesus — ^how  endearing  is  his  love  !  He  was  emphatically  the 
Friend  of  the  poor.''  He  sought  his  many  friends,  among  the 
wretched  and  forlorn  f  and  still  does  his  powerful  compassion  plead 
for  those  hated  ones  among  their  fellow-sinners  !^  Shall  not  we 
then,  like  the  tried  saint  of  old,  look  off  from  earthly  destitution 
in  a  cleaving  confidence  in  Him  as  the  Rock  of  our  salvation?'" 
The  practical  exercise  of  this  confidence  will  be  a  vigorous  and 
successful  conflict  against  our  selfish  propensity  ;  cultivating  that 
tenderness,  which — instead  of  shrinking  from  the  sight  of  misery 
— hastens,  though  at  the  expense  of  personal  sacrifice,  to  us  sym- 
pathizing relief " 

21.  He  that  despiselh  his  neighbor  sinneih  :  but  he  that  hath  mercy  on  the  poor, 
happij  is  he. 

The  last  proverb  shewed  the  general  standard  of  selfishness. 
Here  we  see  its  positive  sinfulness.'^  Some  men  are  so  high,  that 
they  cannot  see  their  lower  brother.  Yet  infinitely  precious  and 
honored  may  be  this  despised  one,  in  the  Saviour's  eyes,  as  the 
purchase  of  his  blood.  And  what  a  span  is  the  distance  between 
him  and  his  most  elevated  fellow-creaiure,  compared  with  the  infi- 
nite space  between  him  and  his  God  !  Yet  doth  he  "  that  dwelleth 
on  high" — instead  o( despising — write  his  name  upon  him,  "raise 
him  from  the  dust,  and  lift  him  out  of  the  dunghill,  that  he  may 
set  him  with  the  princes  of  his  people."'^  The  plain  command  is — 
"  Honor  all  men"'^ — not  all  with  equal  measure.  But  in  all,  honor 
our  own  nature — the  remains — however  defaced — of  the  image  of 
God.  To  look  therefore  upon  the  meanest,  as  if  he  were  made  to 
be  despised — to  neglect  to  have  mercy  on  hini^^ — this  is  reflecting 
on  God's  own  Providence  ;''  overlooking  his  example;  setting  up 
our  own  judgment  against  his  ;  sinning  against  his  law  of  love." 
And  most  fearfully  will  this  sin  be  visited  at  the  day  of  recompence. '* 

1  Ruth  i.  14,  21,  22.  2  1  Sam.  xix.  1—7;  xxiii.  16. 

3  Job  vi.  14.     Isa.  Iviii.  7  *  Comp.  Gen.  xxix.  31. 

5  Chap.  x.  15 ;  xix.  4,  7.     Luke  xvi.  20,  21. 

Nil  habet  inf^'lix  paupertas  durius  in  se, 
Quam  quod  ridicules  homines  facit. — Juvenal. 

6  Chap.  xix.  4,  G.     Job  xxx.  1—14.  7  Psalm  Ixxi.  12,  14. 

8  Matt.  iv.  18—22;  ix.  10,  11.  9  Psalm  cix.  31.  '»  Job  xix.  13—27. 

"  Luke  x.  33—35.  12  chap.  xi.  12.  >3  Ps.  cxiii.  7,  8. 

"  1  Pet.  ii.  17.  15  Chap.  xxi.  13.    Jam.  ii.  13—16.     Luke  x.  31,  32. 

's  Verse  31  ;  xvii.  5.  '^  James  ii.  1 — 9. 

'8  Job  xxxi.  13—15.    Matt.  xxv.  42—45. 


164  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

But  oh  !  the  felicities  of  him  that  hath  mercy  on  the  poor ;' 
''hoping  for  nothing  again, "^  constrained  by  love  to  Christ  and  his 
fellow-sinners  !  '  He  shall  be  happy  beyond  expression.'^  Does 
not  every  exercise  of  love  enlarge  our  own  happiness  V  Do  we 
not  ourselves  richly  feed  on  the  bread  with  which  we  "  feed  the 
hungry?"^  And  will  not  the  great  day  declare  and  honor  every 
act  of  love  for  our  Divine  Master  V 

22.  Do  they  not  err  that  devise  evil  1  hut  msrcy  and  truth  shall  he  to  them  that 
devise  good. 

Scripture  traces  actions  to  principles.  Wicked  as  it  is  to  do  evil, 
it  is  far  more  hateful  to  devise  it?  Devising  is  the  incipient  work- 
ing of  the  principle.  Devising  evil  therefore — if  it  comes  not  to 
the  act — shows  the  purpose.^  They  may  be  men  of  consummate 
wisdom  in  other  matters ;  but  here  at  least  do  they  not  err  1  They 
miss  either  their  object,  or  their  anticipated  happiness  from  it. 
Witness  the  shame  of  the  Babel-builders  ;'  the  confusion  of  Ha- 
man's  device  y'"  the  overruling  of  the  wicked  plot  against  our  be- 
loved Lo:d."'  How  did  the  rfeiJi^ers  thwart  their  own  purpose  to 
their  fearful  cost !  How  little  did  Judas  estimate  the  result  of  his 
devising  of  evil — "a  little  matter  kindling  an  unquenchable 
fire  !"'2 

Child  en  of  God  !  Do  you  exhibit  the  same  diligence  and  de- 
termination in  devising  good  ?  Even  if  your  fruit  be  frustrated, 
your  work  will  be  accepted.'^  Mercy  aiid  truth  are  the  reward  of 
grace — often  set  out  as  the  cheering  encouragement  to  practical 
godliness.  What  can  be  more  glowing  than  the  glorious  perfec- 
tions of  Jehovah  pouring  into  the  soul  the  quickening  energy  of 
Divine  blessing — mercy  the  fountain-head — truth  the  pledge  and 
fulfilment  of  unchangeable  mercy  !" 

23.  In  all  lahor  there  is  profit ;  but  the  talk  of  the  lips  tendeth  only  to  penury. 

This  is  not  universally  true.  What  profit  is  in  the  lahor  of 
sin,^^  or  of  ill-timed  work?  Fruitful  also  is  the  talk  of  teaching 
lips.^^  But  the  contrast  is  intended  between  what  is  solid  on  the 
one  hand  and  what  is  shadowy  on  the  other — between  lawful — 
well-directed  labor,  and  empty  tal/c.  "  Bread  eaten  in  the  sweat 
of  the  face"  is  the  profit  of  bodily  lahor.^''     But  the  idler  is  con- 

'  '  Ut  qui  miseretur  inopum,  O  beatitudines  illius  ! ' — Schultens.  Scotland  Holden 
also  mark  the  peculhir  emphasis  of  this  claim  in  the  repetition  of  the  pronoun.  Couip. 
Psalm  xli.  1—3;  cxii.  9.     Jer.  xxii.  16.     Dan.  iv.  97.     Matt.  v.  7. 

2  Luke  vi.  35.  3  Scott.  <  Chap.  xi.  17.  ^  jsa.  Ivili.  7,  8. 

6  Matt.  X.  42;  XXV.  35—40.     Heb.  vi.  10.  ^  See  vor.  17. 

«  Chap.  xxiv.  9.  s  Gen.  xi.  4—9.  >»  Esth.  vii.  10. 

"  Psalm  ii.  1—4.     Matt.  xxi.  41 — 44.     Comp.  Job  v.  12.     Psalm  ix.  15,  IG. 

'^  Matt.  xxvi.  14 — IG;  xxvii.  3—5,  with  Jam.  i.  14,  15;  iii.  5. 

•3  1  Kings  viii.  18.     Coiiip.  Isa.  xxxii.  8. 

'<  Gen.  xxiv.  27.  2  Sam.  xv.  20.  Psalm  xxv.  10;  Ixi.  7;  cxxvii.  2.  Micah  vii.  20. 
'Note' — says  an  old  expositor — 'that  Solomon  here  is  no  lawgiver,  but  an  evaiigi  list, 
leading  us  unto  Jesus  Christ.  For  we  can  obtain  no  mercy  but  in  him  only.  For  "  the 
promises  of  God  are  yea  and  amen  in  him." — Cope  in  loco. 

«  Rom.  vi.  21.  IS  Chap.  x.  20,  21  ;  xv.  2—7.  '^  Gen.  iii.  19, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  165 

^emned  to  pemuy  upon  the  talk  of  his  lips.^  Enlirgement  of 
mind  is  al=o  the  profit  of  mental  labor. "^  But  •'  tlie  prating  fool'"^ 
'cuts  hiinself  oil'  from  all  advantage,  except  that  of  being  enter- 
tained by  iiis  own  talk  ;  iiis  business  in  coming  into  company  not 
being  at  ail  to  be  informed,  to  hear,  to  listen,  but  to  display  him- 
self, and  to  talk  without  any  design  at  all.'^  Clearly  therefore,  the 
talk  of  his  lips  tendeth  o)ily  to  penury.  Rich  beyond  conception 
is  the  profit  of  spiritual  labor. ^  The  Son  of  man  gives  to  the  la- 
borer enduring  meat.  The  violent  take  the  kingdom  of  heaven 
by  force.  "  The  labor  of  love  God  is  not  unrighteous  to  forget."* 
But  the  talk  of  the  lips  gives  husks,  not  bread.  It  is  '  all  running 
out  in  noise."'  There  is  no  instruction,  because  there  is  no  "  good 
treasure"  within.*  "  What  manner  of  communications  are  these 
that  ye  have  one  to  another  ?"^ — is  a  searching  question.  Minis- 
ters, doctrines,  the  externals,  circumstantials,  disputations  of  reli- 
gion— all  may  be  the  mere  skirts  and  borders  of  the  great  subject,'* 
utterly  remote  from  the  heart  and  vitals.  And  indeed,  the  discus- 
sion of  the  substance  of  religion,  without  reverence,  without  a 
sense  of  the  Divine  presence,  and  a  single  eye  to  edification,  will 
but  alienate  the  precious  truths  from  their  true  purpose.  It  will 
only  be  the  deluding  indulgence  of  a  refined  lust,  tending  only  to 
penury.  Mere  religious  talk  is  a  waste  of  time,  and  an  injury  to 
the  soul.  Take  care  that  religious  conversation  deserves  the  name. 
Let  the  stamp  of  the  profession  of  the  saints  of  God  be  Visible. >" 
Let  the  burning  theme  of  the  Saviour's  love  flow  from  the  heart." 
Let  the  beloved  "name"  be  upon  our  lips  "as  ointment  poured 
forth,"  so  that  "  the  whole  house" — all  that  are  living  with  us — 
"  may  be  filled  with  the  odor  of  the  ointment.'"^ 

24.   The  crown  of  the  wise  is  their  riches:  but  the  foolishness  of  fools  is  folly. 

The  godly  first  are  made  ivise  and  honorable  by  being  "crown- 
ed with  knowledge."'^  Then  the  crown  of  the  wise  are  their 
riches.  For  though  as  a  fearful  temptation,'^  no  wise  man  would 
desire  them  ;  yet  as  the  gift  of  God''  (an  inferior  gift  indeed — the 
gift  of  his  left  hand)'^  they  may  become  his  croivn.  They  enhance 
his  reputation,  and  enlarge  his  usefulness  as  a  consecrated  talent 
for  God.  What  a  croion  were  they  to  David  and  his  wise  Son,  as 
the  materials  for  building  the  temple  ;"^  and  to  Job,  as  employed  for 
the  good  of  his  fellow-creatures  !"*  So  that  though  wisdom  "  under 
all  circumstances  is  a  blessing,  it  is  especially  pronounced  to  be 
'"good  ivith  an  inheritance."^^ 

But  if  riches  are  the  crown  of  the  wise,  they  cannot  disguise 

»  Chap.  XX.  3;  xxi.  25.     2  Thess.  iii.  10—12.  2  Ecc.  xii.  9,  10. 

3  Chap.  X.  8,  10.  ^  Bishop  Butler's  Sermon  on  the  Government  of  the  Tongue. 

5  Chap.  X.  IG.  6  John  vi.  27.     Matt.  vi.  12.     Heb.  vi.  10. 

'  Henry.     1  Tim.  v.  13.     See  Bunyan's  graphical  portrait  of  Talkative. 

8  Matt.  xii.  31.  9  Luke  xxiv.  17.  '"  Psalm  cxlv.  10—12. 

"  Luke  xxiv.  M— 32.  12  Can.  i.  3,  with  John  xii.  3.  13  Verse  18. 

'<  Mail.  xiii.  23;  xix.  22—24.     1  Tim.  vi.  9,  10.         i5  1  Kings  iii.  13.     Psalmcxii.3. 

'8  Chap.  iii.  IG.  "1  Chron.  xxix.  1—5.     2  Chron.  v.  1. 

•8  Job  xxix.  G — 17.    Comp.  Psalm  cxii.  9.  '»  Ecc.  vii.  11,  12. 


1G6  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

fools.  They  only  serve  to  make  their  folly  more  conspicuous. 
Wasted  on  their  selfish  gratifications,  they  become— not  their  crown 
— hulihan-  foolishness.^  The  foolish  son  of  this  wise  father  with 
all  his  riches,  only  exposed  his  folly  more  egregiou^ly,  and  lost  ten- 
precious  jewels  from  his  royal  crown. ^  Whatever  be  our  talents, 
let  th3m  be  traded  with  for  eternity,  and  they  will  be  our  ever- 
lasting crowii.^ 

25.  A  true  ivitness  delivereth  souls :  but  a  deceitful  ivitness  speaketh  lies. 

How  weighty  is  the  responsibility  of  testimony.^  Every  Chris- 
tian has  in  him  a  principle  of  conscientious  faithfulness.  As  a 
true  ivitness  he  would  deliver  the  innocent  from  oppression  or  ruin. 
But  an  ungodly  man  would  prove  a  deceitful  witness,  the  agent  of 
Satan,'  speaking"  lies  for  his  neighbor's  destruction.^  What  need 
have  we  to  "  walk  before  God"  in  om-  words,  ready  to  hazard  all 
for  the  interests  of  truth  f  considering  our  obligations  to  one 
another  f  realizing  our  solemn  appearing  before  the  God  of  truth, 
when  '•  by  our  words  we  shall  be  justified  and  condemned  !"^  If 
the  responsibility  be  so  great  to  the  irittiess  in  court,  how  much 
more  to  the  witness  in  the  pulpit  !•"  Oh  !  Is  the  Minister  of  God 
a  true  witness,  by  the  declaration  of  his  message,  assured,  that  no 
other  truth — no  adulteration  of  his  truth — will  deliver  souls  .'^'  Or 
is  he  speaking  lies — holding  back  or  denying  truth,  to  the  ruin  of 
the  souls,  whom  he  was  charged  to  deliverl^^  'As  they  are  the 
most  profitable  tvitnesses,  which  preach  to  us  Jesus  Christ ;  even 
so,  the  most  exquisite  deceivers  are  they,  who  under  the  shadow  of 
rehgion  do  set  forth  men's  traditions."^ 

26.  In  tlie  fear  of  the  Lord  is  strong  confidence:  and  his  children  shall  have  a 
place  of  refuge. 

"  Fear  hath  torment.'"^  It  is  the  trembling  of  the  slave'' — the 
dread  of  wrath,  not  of  sin.  There  is  no  confidence  here.  It  is  pure 
selfishness.  It  ends  in  self.  There  is  no  homage  to  God.  But 
the  true /ear  of  God  is  a  holy,  happy, '"  reverential,  principle ;  not 
that  which  "  love  casts  out,"""  but  which  love  brings  in.  It  is  rev- 
erence tempered  with  love.  We  fear,  because  we  love.  We  "  fear 
his  goodness'""*  no  less  than  his  justice;  not  because  we  doubt  his 
love,  but  because  we  are  assured  of  it.'^  We  fear,  yet  we  are  not 
afraid.^"  The  holiest  and  humblest  is  the  most  fixed  and  trust- 
ing heart.     The  fear  of  man  produces  faintness.^'     Here  is  the 

»  I  Sam.  XXV.  36—38.     Psalm  xlix.  10—13.     Luke  xii.  19,  20. 

2  1  Kings  xii.  1—20.  3  Luke  xix.  13,  with  xvi.  9.     1  Tim.  vi.  18,  19. 

*  Chap.  xxiv.  11,  J2.  s  i  Kings  xxi.  13. 

6  Matt.  xxvi.  60.     Acts  vi.  l-"^,     Coinp.  Chap.  xii.  6,  17. 

7  Psalm  XV.  2,  4,  5;  xxiv.  3—5.  8  Eph.  iv.  25.  «  Matt.  xii.  37. 
'"  Lavater  and  Scott  in  loco.                                    n  1  Tim.  iv.  16. 

'2  Jer.  V.  31.     Ez.  xiii.  17 — 19.     Comp.  ver.  5.  i"*  Cope  in  loco. 

"  1  John  iv.  18.     Acts  xxiv.  25.  15  Rom.  viii.  15. 

'8  See  Psalm  cxii.  1.     Comp.  xxxiii.  18;  cxlvii.  11.     Isa.  Ix.  5. 

17  1  John  iv.  18.  '8  Hos.  iii.  5.     Comp.  Psalm  cxxx.  4. 

w  Heb.  xii.  28.     1  Pet.  i.  17,  18.  20  pgaim  cxii.  1,  7. 

21  Chap.  xxix.  25.    Jon.  i.  3.     Gal.  ii.  12. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  167 

Christian  paradox — confidence — strong  confidence — issuing  out  of 
fear.  Abraham  sacrificed  his  son  in  the  fear  of  God  :  yet  fully 
confident  "  that  God  was  able  to  raise  him  up  from  the  dead.'" 
The  fear  of  God  led  the  Babylonish  captives  with  unshaken  con- 
fidence into  the  fiery  furnace.-  And  thus  does  the  child  of  God, 
while  walking  in  godly /ear  rejoice  in  confidence,  even  in  the  most 
frowning  dispensation.^  His  covenant  privilege  covers  him/  "and 
that  wicked  one  toucheth  him  not.'" 

And  how  happy  is  the  change  wrought  on  our  profession  !  Be- 
fore— we  fled  from  God  ;  now — as  his  children- — we  ^'fiee  to  him 
— to  hide  us.'"'  The  atonement,  which  has  "  made  an  end  of 
sin  ;•'  the  righteousness,  which  has  brought  in  the  sunshine  of  fa- 
vor; the  intercession,  which  maintains  our  standing  of  acceptance 
— this  is  our  ground  of  confidence — strong  as  death,  stronger  than 
hell.''  Yes — if  heaven  and  earth  shake,  God  hath  ordained  and 
secured,  that  his  children  shall  have  a  place  of  refuge,  such  as 
they  need,  and  when  they  need  f  when  the  enemy  is  most  strong- 
ly assaulting  ;^  at  the  last  extremity,  when  every  other  refuge 
shall  have  been  swept  away.^"  Oh!  does  not  every  act  of  faith 
strengthen  our  confidence,  and  realize  more  sensibly  the  peaceful 
security  of  our  refugeV^  But  remember — nothing  short  of  a.  full 
application  of  the  atonement  can  establish  our  confidence,  and 
deliver  us  from  slavish /ear  and  uncertainty. 

27.   The  fear  of  the  Lord  is  a  fountain  of  life,  to  depart  from  the  snares  of  death. 

How  glowing  is  this  Divine  principle  !  refreshing  like  the  springs 
of  Canaan  •,^'^  full  of  life'^ — temporal'^ — spiritual" — eternal. ^^  It  is 
the  influence  of  the  heavenly  Comforter,  as  a  fountain  "  springing 
up  into  everlasting  life."""  Its  preserving  tendency  is  invaluable. 
It  is  always  connected  with  the  fear  of  sin,'*  as  grieving  our  most 
beloved  friend,  and  separating  from  our  only  happiness  ;  though  it 
keeps  us  from  the  snares  of  death'^—''  the  end  and  wages  of 
sin.'"^"  How  complete  then  is  its  application  !  Not  only  is  it  a 
refuge  from  danger,  but  a  fountain  of  life.  Not  only  does  Chris- 
tain  confidence  open  a  cover  from  the  guilt,  but  its  holy  influence 
roots  out  the  power,  of  sin.  For  among  the  countless  throng  of  the 
redeemed,  not  one  finds  a  cover  from  condemnation,  who  is  not 
renovated  unto  spiritual  life.  Thus  does  this  invaluable  grace  flow 
with  the  full  streams  of  gospel  blessing.  How  much  of  that  world- 
liness  that  soils  our  profession,  and  of  the  restraint  that  contracts  our 
spiritual  joy — may  be  traced  to  the  sparing  or  defective  application 
of  this  Christian  principle ! 

1  Gen.  xxii.  12,  with  Heb.  xi.  17—19.  2  Dan.  ui.  16—18. 

3  Job  i.  1,  with  xiii.  15.     Mic.  vii.  7—9.     Hab.  iii.  ]6— 19.  ■<  Jer.  xxxii.  40. 

5  1  John  V.  18.     Chap.  xix.  23.  6  Gen.  iii.  8,  with  Psalm  cxliii.  9. 

"  Rom.  viii.  31 — 39.  ^  Psalm  xlvi.  1 ;  xlviii.  3.     Isa.  xxxii.  2. 

9  Psalin  Ivi.  1 — 4.     Isa.  xxv.  4.  '"  Isa.  xxviii.  16,  17. 

»  Chap.  i.  33-;  xviii.  10.     Isa.  xxxii.  18,  19.  12  Deut.  viii.  7.     Jos.  xv.  19. 

'3  Chap.  xxii.  4.  »  Ciiap.  x.  27.  '5  Chap.  xix.  23.     Mai.  iv.  2. 

's  Psalin  ciii.  17.  i7  John  iv.  14.  '8  Chap.  iii.  7;   xvi.  6, 

19  Ecc.  vu.  18,  26.  20  Rom.  vi.  21,  23. 


168  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

28.  In  the  muUitnde  of  people  is  the  king^s  honor ;  hut  in  the  want  of  people  is 
the  destructiun  of  the  prince. 

The  Bible  is  a  book  for  all.  Even  the  Kinrr  is  interested  in  it, 
and  was  connnanded  to  treasure  it.'  It  describes  him  as  a  curse 
or  a  blessing  to  his  people,  as  he  is  led  by  his  own  caprice,"  or  di- 
rected by  Divine  wisdom. ^  'He  is  not  appointed  for  luxury  or  for 
pleasure ;  but  that  as  a  Head  he  may  preside  over  his  members ; 
as  a  Shepherd,  he  may  care  for  his  flock  ;  as  a  tree,  he  may  nourish 
those  who  dwell  under  his  shadow.'^  In  the  7nultitude  of  people 
are  his  honor.  'Vhey  are  the  stay  and  strength  of  his  kingdom.* 
In  the  want  of  peojAe  is  his  destruction.  His  revenue  fails.  His 
strength  is  enfeebled.  His  enemies  take  advantage  of  his  weak- 
ness.** His  interests  and  his  people's  are  one.  In  promoting  their 
happiness,  the  prince  secures  his  own  honor.''  If  he  be  the  fither 
of  his  numerous  family,  he  will  always  have  "a  quiver  full  of  ar- 
rows to  meet  his  enemies  in  the  gate."**  How  great  then  is  the 
honor  of  our  heavenly  King  in  the  couiitless  midtitude  of  his 
people !  How  overwhelmingly  glorious  will  it  appear,  w4ien  the 
completed  number  shall  stand  before  his  throne  ;^  each  the  me- 
dium of  reflecting  his  glory;'"  each  with  a  crown  to  cast  at  his 
feet,"  and  a  song  of  everlasting  joy  to  tune  to  his  praise!'^ 

29.  He  that  is  slow  to  urath  is  of  great  understanding :  but  he  that  is  hasty 
(short,  Marg.)  of  spirit  exaltcth  folly. 

The  world  judge  very  lightly  of  a  hasty  spirit^  except  when  it 
touches  themselves.  'It  is  a  flt  of  passion,  soon  over  and  forgot- 
ten.' But  does  God  judge  thus?  See  how  his  word  stamps  the 
native  rooted  principle.  It  is  "giving  place  to  the  devil  ;'^  grieving 
the  Holy  Spirit;"'^  contrary  to  the  mind  and  example  of  Christ;'* 
inconsistent  with  the  profession  of  the  Gospel  ;'^  degrading  human 
nature  ;"^  a  work  of  the  flesh,  that  shuts  out  from  heaven, '**  and 
condemns  to  hell.'^  Surely  thus  to  be  slow  to  wrath — such  a  fruit- 
ful source  of  sin  and  misery — is  a  proof  of  «-re«^  nnder standing. '^'^ 
It  is  as  if  we  felt  our  just  dignity,  and  high  obligations.  A  hasty 
spirit  is  the  tinder,  which  lights  into  a  flame  the  most  trifling 
matters,  such  as  in  cooler  moments  we  should  be  ashamed  of 
having  contended  for.  This  is  indeed  exalting  folly,  placing  it 
on  an  eminence,  to  be  seen  by  all.^'  Yet  too  often  passion  serves 
instead  of  law  and  reason,  and  this  folly  is  deemed  high-minded- 
ness  and  proper  passion.     Oh !  it  is  a  mercy  to  be  delivered  from 

»  Deut.  xvii.  18—20.  2  i  Kings  xii.  13—19.    2  Kings  xiii.  1—3. 

3  2  Chron.  ii.  11 ;  ix.  8.  <  Geier  in  loco. 

5  1  Kings  iv.  20.  2  Chron.  xvii.  14 — 19.  Yet  this  lionor  had  well  nigh  proved  the 
destruction  of  the  prince  in  the  chastisement  of  his  pride.     2  Sam.  xxiv. 

«  2  King's  xiii.  4—7.     Comp.  Jer.  xiii.  18—20.  ■?  Psalm  Ixxii.  1—10. 

8  Ibid,  cxxvii.  4,  5.  9  Rev.  vii.  9,  10.  "*  2  Thess.  i.  10. 

»i  Rev.  iv.  10,  11.  12  Ibid.  V.  9—13.  '3  Eph.  iv.  26.  27. 

"  Ibid,  verse  30,  31.  »  Malt.  xi.  29.     Phil.  ii.  3—5.     1  Pel.  ii.  23. 

>6  Col.  iii.  8,  13.  13.  ^^  Chap.  xvii.  12;  xxv.  28;  xxix.  20. 

•8  Gal.  V.  19—21.  19  Matt.  v.  22. 

»  Chap.  xix.  11 ;  xx.  3.     Jam.  iii.  17.  21  Ver.  17;  iii.  35. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  1G9 

the  statidaid  of  this  world,  and  to  live,  act,  and  judge  by  the  stan- 
dard of  God  and  his  word. 

But  1  ;t  the  children  of  God  remenjber,  that  an  hasty  spirit  con- 
demned the  meekest  of  men.'  iNever  wixn  folly  more  exalted  than 
by  the  selfish  fretfulness  of  a  prophet  of  the  Lord.^  Tlie  sTL-mlest 
spirit  needs  to  be  cast  into  a  deep  mould  of  lowliness  and  love  tor 
communion  with  God.^  Who  can  plead  inability  to  resist'^  lias 
not  God  given  understanding  to  show  the  temper ;  reason  to  gov- 
ern it ;  his  Word  and  Spirit  to  crucify  it?  Realize  our  obligations 
to  sovereign  grace,  as  the  elfective  discipline  for  this  baneful  pro- 
pensity.* 

.^0.  A  souml  heart  is  the  life  of  the  flesh:  hut  envy  is  the  rottenness  of  the  hones. 

Many  will  admit  religion  to  be  good  for  the  soul.  But  they  con- 
ceive its  fancied  gloom  to  be  injurious  to  the  body.  The  Avise  man 
however  teaches,  that  it  is  the  life  of  the  flesh  f  and  surely  a 
sound  heart,  freed  from  corroding  passions,  and  imbued  with 
Christian  habits — though  it  will  not  bring  immortality — must  be 
eminently  conducive  to  health.^  The  contrast,  however,  here  dis- 
tinguishes a  sound  heart  by  the  absence  of  selfishness,''  and  re- 
joicing in  another's  happiness  or  honor.*  Envy  is  wounded  at  the 
prosperity  of  another,  like  him  who  could  not  see  the  happiness  of 
Paradise  without  destroying  it.^  it  is  indeed  the  deadliest  fruit  of 
selfishness.  Nothing  flourishes  under  its  shade.'"  Often  is  it  a 
fretting  sickness' • — a  pining  despondency  ;i'2  a  true  figure  of  the 
moral  disease — one  entire  mass  of  corruption,  like  the  destruction 
of  the  bodily  system  by  the  rottenness  of  the  bones.  '  Truly' — as 
Bishop  Hall  observes — '  this  vice  is  executioner  enough  to  itself  l"^ 
Such  a  hell  does  the  man  carry  in  his  own  bosom  !  Alas  !  that 
this  plant  should  be  the  growth  of  our  own  soil.'*  So  contrary  is  it 
to  the  mind  of  Christ, '^  and  to  the  spirit  of  his  gospel. '«  So  surely 
will  it  exclude  from  heaven  !"■ 

31.  He  that  oppi-esseth  the  poor  reproacheth  his  Maker:  but  he  that  honorelh  him 
hath  mercy  on  the  poor. 

Are  not  the  poor,  no  less  than  the  rich,  "  made  in  the  image  of 
God  ?"'^  Both  "  meet  together"  before  their  Maker,  without  respect 
of  persons. '3  Both  carry  the  same  undying  principle  in  their  bosom. 
Both  sink  to  the  same  humiliating  level  of  death.  Both  rise  to  the 
same  eminence  of  immortality.    Besides — have  not  the  poor  a  spe- 

1  Num.  xii.  3;  xx.  12.     Psalm  cvi.  32,  33.  2  Jon.  iv. 

3  Isa.  Ivii.  15.     1  John  iv.  16.  4  Jam.  i.  18,  1*9. 

5  Chap.  iii.  7,  8  ;  xv.  13  ;  xvii.  22. 

6  '  The  soul  disburdened  of  passions  and  perturbations,  helpeth  strength  and  liveli- 
ness of  body  very  much.' — Diodati. 

T  Cor  sunator,  Schultens — a  benevolent  heart.  8  Num.  xi.  27 — 29. 

9  Gen.  iv.  5 ;  xxvi.  13,  14 ;  xxx.  4.  1  Sam.  xviii.  9,  12,  29.  Acts  vii.  9,  with 
Gen.  iii.  1. 

10  Jam.  iii.  16.  "  1  Kings  xxi.  4.     Esth.  vi.  6,  12.  12  Ps.  cxii.  9,  10. 

>3  Sermon  on  Rom.  xii.  2.     VVoriis  v.  251.         ^  Mark  vii.  22,  '  evil  eye.'     Jam.  iv.  5. 
15  Rom.  xiii.  13,  14.  's   i  Cor.  xiii.  4.  "  Gal.  v.  21.     Coinp.  Rom.  i.  29. 

18  Gen.  ix.  6.  «  Chap.  xxii.  2.    Job  xxxi.  13—15 ;  xxxiv.  19.     Eph.  vi.  9. 

22 


170  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

cial  interest  in  the  Gospel  ?'  Was  not  the  Gospel  first  spread  by 
the  poor  /'^  Has  not  the  voUintary  poverty  of  the  Son  of  God  for 
us  put  high  honor  upon  the  lowly  condition  P  Then  what  ground 
is  there  to  oppress  the  poor,  as  if  they  were  of  a  lower  grade  than 
ourselves?  This  involves  the  guilt  of  reproaching  our  Makers 
It  is  despising  his  own  ordinance,'  and  charging  hun  with  injus- 
tice, as  if  he  had  formed  the  poor  to  be  the  footstool  of  their  op- 
pressors.^ Would  we  honor  God!  We  must  not  only  refrain 
from  oppressing  ;  hut  we  must  have  mercy  on  the  poor.  Sure 
and  large  is  the  interest  of  this  mercy''  in  the  case  of  the  Lord's 
poor ;  high  indeed  is  the  privilege,  and  everlasting  the  recompence, 
of  honoring  the  Saviour  in  his  own  person.* 

32.  The  wicked  is  driven  away  in  his  wickedness  :  but  the  righteous  hath  hope 
in  his  death. 

Eternity  is  here  realized  before  us — the  loicked  and  the  right- 
eous each  "going  to  his  own  place. '"^  Let  us  ponder  the  sight  with 
deep-toned  solemnity — O  my  soul  !  "  make  thy  calling  sure  !" 
The  uicked  is  driven  away.  He  is  dragged  out  of  life,  like  a 
criminal  to  execution  ;  torn  away  from  his  only  heaven  here,  with 
no  joyous  heaven  beyond.'"  Dreadful  beyond  imagination  to  be 
thus  forced  out  of  the  body,  to  die  a  violent  death.  Fain  would 
he  stay.  But  he  cannot.  He  cannot  live.  He  dares  not  die. 
Sometimes  he  departs  with  a  horror  that  no  words  can  paint.  Hell 
is  manifestly  begun  on  this  side  eternity."  But  even  w4iere  he  has 
"no  bands  in  his  death,  but  his  strength  is  firra,"'^ — when  do  we 
hear  of  "a  desire  to  depart?'"^  Though  he  may  fall  asleep  as 
softly  as  a  lamb,  he  will  wake  to  live  forever  "  with  the  devil  and 
his  angels."  His  few  moments  of  peace  are  only  the  respite  from 
hopeless,  never-ending  torments.  His  wickedness  was  his  element 
in  life.  It  will  cleave  to  him  still — the  sting  of  the  undying  worm 
— the  fuel  of  unquenchable  fire. 

But  the  righteous — is  he  driven  away  ? — He  dies  by  his  own 
consent.  It  is  a  glad  surrender — not  a  forcible  separation.'^  The 
tabernacle  is  not  rent  or  torn  away,  but  "  put  off.'"^  He  can  take 
death  by  his  cold  hand,  and  bid  him  welcome.  '  I  can  smile  on 
death' — said  a  dying  saint — 'because  my  Saviour  smiles  on  me.' 
There  is  courage  to  face  the  '•  king  of  terrors."'  and  deliglit  in  look- 
ing homeward  to  his  God.'^  There  is  loveliness  and  sunshine  in 
his  death — such  as  flashes  conviction  upon  the  most  hardened 
conscience.''      The  righteous  hath  hope  in  his  death.     His  death 

1  Mutt.  xi.  5.     Jam.  ii.  1 — 5.     Comp.  Ps.  Ixviii.  10 ;  Ixxiv.  19. 

2  Matt,  xxviii.  19,  :20,  witli  Acts  iv.  13. 

3  Luke  ii.  7.     Phil.  ii.  G,  7.     2  Cor.  viii.  9.     Matt.  viii.  20. 

4Ver.  31.     Chap.  xvii.  5.  5Dcut.xv.il.     Matt.  xxvi.  11. 

6  1  Sam.  ii.  7.  ^  Cliap.  xix.  17.     Ps.  xli.  1—3.  «  Matt.  xxv.  35—40. 

9  Acts  i.  25.  1"  Job  xviii.  18;  xxvii.  20,  21.     Luke  xii.  19,  20. 

11  1  Sam.  xxviii.  15 — 20.     Matt,  xxvii.  3—5.  12  Ps.  Ixxiii.  4. 

13  Contrast  Phil.  i.  23.  'i  Psalm  xxxi.  5.     Acts  vii.  59.  '5  2  P.ter  i.  14. 

16  2  Cor.  v.  8.     Qappajxei/ — undaunted   boldness.      Ei)Jj/c«//£v — we   arc   well    pleased. 
Comp.  Matt.  iii.  17.  "  Num.  xxiii.  10, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  171 

is  full  o{  hope.  Job  pierced  his  dark  cloud  of  sorrow  with  this  joy- 
ous hope.^  David  rested  his  way-woru  spirit  upon  the  Ruck  of 
salvation.^  Steplieu  anchored  within  the  veil,  undisturbed  by  the 
volley  of  stones  without.^  Paul  triumphed  in  tiie  crown,  as  if  it 
was  already  on  his  head."  And  hear  we  not  daily  "the  voice  from 
heaven,"  assuring  to  us  the  "  blessedness  of  them  that  die  in  the 
Lord  ?"•'  Praise  to  our  Immanuel  !  '  When  thou  didst  overcome 
the  sharpness  of  death,  thou  didst  open  the  kingdom  of  heaven 
unto  all  believers.'^  By  thee  as  the  way  to  the  Kingdom  we  go 
freely,  gladly,  out  of  life.  We  go  to  what  we  love — to  our  native 
home — to  our  Saviour's  bosom — to  our  rest — our  crown — our  home 
— our  everlasting  joy.  "  Now,  Lord,  what  wait  I  for  ! — I  have 
waited  for  thy  Salvation,  O  Lord.'"' 

33.  Wisdom  resleth  in  the  heart  of  him  that  hath  understanding:  but  that  which 
is  in  the  midst  of  fools  is  made  known. 

Often  does  the  wise  man  show  the  blessing  of  wisdom  on  the 
lips.**  Here  we  trace  it  to  its  home.  It  flows  from  the  head,  and 
rests  in  the  heart.  Thus  did  it  rest  without  measure  in  the  hu- 
manity of  Jesus,^  and  most  glorious  was  its  manifestation;'"  and 
when  it  rests  in  our  hearts,  incalculable  is  its  value,  as  a  fixed 
principle.  It  preserves  us  from  the  tossing  of  "  divers  and  strange 
doctrines,"  and  gives  us  "  the  good  thing  of  a  heart  established 
with  grace"" — We  see  now  the  vital  difference  between  speculation 
and  experience  ;  between  the  convictions  of  the  judgment  and  the 
movement  of  the  will. 

Widely  does  it  differ  from  mere  worldly  disputation.  This — as 
Bishop  Taylor  observes — 'covers  no  vices,  but  kindles  a  great 
many.  Though  men  esteem  it  learning,  it  is  the  most  useless 
learning  in  the  world."^  True  tvisdo??i,  while  it  fixes  its  rest,  sets 
up  its  throne,  in  the  heart.  All  is  therefore  Christian  order  and 
holiness. 

But  there  is  another  fountain  always  bubbling  up.'^     ThefooVs 

1  Job  xix.  25—27.  2  2  Sam.  xxiii.  5. 

3  Acts  vii.  55—60,  with  Heb.  vi.  19,  20.  i  2  Thess.  iv.  6—8.    2  Cor.  v.  1. 

5  Rev.  xiv.  13.  6  Te  Deum. 

7  Psalm  xxxix.  7.  Gen.  xlix.  18.  Does  not  this  text  clearly  prove  that,  while  "  life 
and  immortality  were  brought  to  light  by  the  gospel,"  (2  Tim.  i.  10,)  the  dawn  of  the  day 
beamed  upon  the  Old  Testament  saints.  What  could  this  hope  of  the  righteous  be,  but 
the  consummating  prospect  of  the  Gospel  1  Bishop  VVarburton  (Div.  Leg.  B.  vi.  §.  3.) 
expounds,  '  that  they  shcdl  be  delivered  from  the  most  imminent  danger.'  That  saga- 
cious mind  could  never  have  confounded  two  things  so  essentially  distinct— as  hope  in 
death,  and  hope  of  escape  from  death,  had  it  not  l)ecn  necessary  to  subserve  a  favorite 
hypothesis.  Equally  satisfactory  and  beautiful  is  the  note  of  a  learned  German  critic— 
'  A  splendid  testimony  of  the  knowledge  of  the  Old  Testament  believers  in  a  future  life ! 
The  wicked  in  this  calamity  is  agitated  with  the  greatest  terror.  He  knows  not  where  • 
to  turn.  But  the  godly  in  this  last  evil  has  no  fear.  He  knows  to  whom  to  flee,  and 
where  he  is  going.'— Dathe  in  loco.  Again—'  He  (the  righteous)  dieth  in  God's  grace, 
and  in  an  assured  confidence  of  the  salvation  of  his  soul,  and  of  the  glorious  resurrec- 
tion of  his  body.' — Diodati. 

8  Chap.  X.  11,  20,  21 :  xv.  2,  7  ;  xvi.  21,  23.  9  Isa.  xi.  2.    .John  iii.  34. 

1"  Luke  ii  4fi,  47,  52;  iv.  22.     Malt.  xxii.  15-46.     John  vii.  46.  "  Heb.  xiii.  9. 

<2  Via  Intelligentia;— preached  before  the  University  of  Dubhn. 
"  Chap.  XV.  2,  28;  xxix.  11. 


1*72  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

multitude  of  words,'  selfish  indulgence.-  uncontrolled  passions,^ 
make  manifest  what  is  in  the  midst  of  him.*  Let  him  stand  out 
as  a  warning  beacon  against  dit^play.  Self-conceit  is  self-ignorance 
— Never — never  let  our  prayers  cease,  until  He,  who  is  ''  The  wis- 
dom of  God,"^  takes  his  rest  in  our  hearts. — Have  we  received 
the  precious  gift?  Then,  let  us  realize  our  need  of  more;  and 
seek  the  increase  by  a  close  union  with  him  and  an  entire  depend- 
ence upon  him.^ 

34.  Righteousness  exalteth  a  nation :  but  sin  is  a  reproach  to  any  people. 

If  it  be  not  beneath  statesmen  to  take  lessons  from  the  Bible,  let 
this  sound  political  maxim — the  rule  of  God's  national  dispensation 
— be  deeply  pondered.  The  annals  of  the  chosen  people — as  ihey 
were  a  righteous  or  sinful  nation — are  marked  by  corresponding 
exaltation''  or  reproach.^  Not  the  wisdom  of  policy,  extent  of  em- 
pire, splendid  conquests,  flourishing  trade,  abundant  resources — but 
righteousness — exalteth  a  nation.^  Greece  in  her  proud  science 
— Rome  in  the  zenith  of  her  glory — both  were  sunk  in  the  lowest 
depths  of  moral  degradation.'"  Their  true  greatness  existed  only 
in  the  visions  of  poesy,  or  the  dreams  of  philosophy.  Contrast  the 
influence  of  righteousness,  bringing  out  of  the  most  debased  bar- 
barism a  community  impregnated  with  all  the  high  principles  that 
form  a  nation's  well-being."  Thus  to  Christianize,  is  to  regenerate, 
the  community- — to  elevate  it  to  a  more  dignified  position — to  exalt 
the  nation.^'^  But  sin  is  a  reproach  to  any  people.  No  nation  is 
so  low  as  not  to  sink  lower  under  it;  vrhile,  to  the  mightiest  peo- 
ple, it  is  a  blot  in  their  escutcheon,  that  no  worldly  glory  can  efface. 
What  an  enemy  is  an  ungodly  man  to  his  country  ! — Loudly  as 
he  may  talk  of  his  patriotism,  and  even  though  God  should  make 
him  an  instrument  of  advancing  her  temporal  interest:  yet  he  con- 
tributes— so  far  as  in  him  lies — to  her  deepest  reproach. 

Beloved  Britain  !  nation  highest  in  the  profession  of  righteous 
ness !  For  thee  we  "  rejoice  with  trembling."  The  combined  ef- 
fort of  a  little  band,  to  promote  the  honor  of  the  Sabbath  ;'3  to  re- 
sist the  encroachments  of  Popery  ;  to  enlarge  the  usefulness  and 
efficiency  of  thy  Church  ;  to  circulate  the  word  and  preaching  of 

»  Eccl.  V.  3;  X.  14.  2  i  Sam.  xxv.  10,  11,  17. 

3  Ibid.  XX.  30—34.     1  Kings  xix.  1,  2.     Comp.  ver.  16;  xii.  16. 

4  Chap.  X.  9;  xii.  23;  xiii.  16;  xviii.  2.     Eccl.  x.  3.  si  Cor.  i.  24. 

6  Ilmi.  ver.  30. 

7  Deut.  xxviii.  13.  Jos  x.  42.  1  Kings  iv.  20—24.  2  Chron.  xvii.  11,  12:  xxxii. 
22,23. 

8  Deut.  xxviii.  43,  44.  Judg.  ii.  7— 15.  2  Kings  x.  31,  32;  xviii.  11,  12.  2  Chron. 
XV.  26;  XXX vi.  11 — 17.  Jer.  vii.  29.  See  the  names  of  reproach  given  by  God  himself. 
Isa.  i.  10;  Ivii.  3.     Hos.  i.  6—9.     Zeph.  ii.  1. 

9  A  Heathen  sage  admitted  this  truth — speaking  of  moral  righteousness — cojia  jr«X£(Dj 
— the  pillar  and  support  of  the  city. — Plato  Dc  Le^ibus,  Book  vi. 

'"  Rom.  i.  29 — 32,  was  a  picture  of  the  Heathen  world  in  the  best  ages  of  refinement. 

•'  The  Missionai-y  Records  of  New  Zealand  and  the  South  Sea  furnish  ample  proof 
of  this  statement. 

'2  Comp.  Deut.  xxvi.  16—19. 

'3  See  huw  heavily  the  honor  of  the  Sabbath  weighs  in  the  scale  of  national  dispensa- 
tion.    Neh.  xiii.  15—18.     Isa.  Iviii.  13,  14.    Jer.  xvii.  24—28.     Ez.  xx.  15—24. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  173 

the  gospel  to  the  ends  of  the  earth — this  is  thy  national  exaltation. 
But  tlie  evil  example  among  the  Heathen,'  the  accredited  intliionce 
of  Romish  heresy  -^"^  the  flood  of  infidelity,  lawlessness,  and  un- 
godliness ;  the  want  of  a  full  recognition  of  God  in  thy  public 
acts — this  is  thy  reproach.  Let  the  little  remnant  in  the  mi  ist 
of  thee  remember  their  high  responsibility.^  Let  them  take  care 
that  their  personal  and  relative  profession,  add  to  the  rigJiteoiia- 
ness — not  to  the  sin  of  the  7iation.  Let  them  plead  for  their 
country's  true  prosperity  with  humiliation,  faith,  and  constancy.'' 
Let  them  labor  for  her  exaltation  vvith  more  entire  union  of  heart. 

35.  The  king^s  favor  is  towards  a  wise  servant ;  but  his  wrath  is  against  him 
that  causeth  shame. 

The  administration  of  the  wise  servant  is  often  the  working 
cause  of  national  exaltation.^  The  king''s  favor  toivards  liim^  is 
therefore  the  rule  of  sound  policy.  Not  less  so  is  his  wrath 
against  Itim  that  causeth  shame'  to  the  office  which  he  beareth, 
and  to  the  Prince's  choice.'^ 

Thus  is  it  with  the  great  King.  All  of  us  are  his  servants, 
bound  to  him  by  the  highest  obligations  ;^  animated  by  the  most 
glowing  encouragements.'"  All  of  us  have  our  responsibilities,  our 
talents,  our  work,  our  account.  Towards  "  the  faithful  and  icise 
servant^''  who  has  traded  with  his  talents,  who  has  been  diligent 
in  his  work,  and  who  is  ready  for  his  account — Ids  favor  will  be 
infinitely  condescending^  and  honorable."  But  against  him  that 
causeth  shame — reflecting  upon  his  Master,  neglectful  of  his  work, 
and  unprepared  for  his  account — /?/s^  wrath  will  be  tremendous  and 
eternal.'^  What  will  the  solemn  day  of  reckoning  bring  to  me? 
May  I — may  we  all — be  found  wise  servnr>ts  to  the  best  of  Kings  I 
lookins:  with  confidence  for  his  welcome  ! 


CHAPTER   XV. 

1.  A  soft  answer  turneth  away  wrath:  but  grievous  words  stir  up  anger. 
What  a  mine  of  practical  wisdom  is  this  Book  of  God  !     Let 

•  F,z.  xxxvi.  20 — 23.  Rom.  ii.  23.  '  Whnt  a  God  must  he  be' — siid  a  poor  Indian 
of  the  Spaniards — 'who  has  such  bloody  men  for  his  servants  and  children  !' 

2  Whit  must  be  the  n^tionil  suilt  conne;"tcd  with  the  annuil  dedicition  of  upvvirds 
of  £l00  0i)3  of  our  Revenue  (includin'r  the  unTodly  <jr,int  to  Miynoolh)  to  the  support 
of  Popery  !  Who  that  receives  implicitly  the  Scripture  testimony,  Rev.  xviii.  4,  must 
not  tremble  at  the  consequence  of  our  nation  madly  going  into  Babylon,  instead  of 
mmiri^  out  of  her?  The  admission  of  .Tews  to  legislate  for  a  Christian  hnd  has  added 
another  reproach  on  our  national  profession.  ^  ]s\.  i.  9.     Mntt.  v.  13. 

■  *  What  a  pattern  does  Dan.  ix.  furnish  for  tliis  exercise  of  Christian  Patriotism  ! 
5  2Chron.  xxiv.  1  —  16. 

«  Gen.  xli.  38—40.     Dan.  vi.  1—3.     Comp.  Chap.  xvi.  13;  xxii.  29. 
"f  F.sih.  vii.  6—10.  8  Diodati.  9  Psalm  cxvi.  16.     1  Cor.  vi.  19,  20;  vii.  23. 

">  Matt.  XXV.  21.  23;  xxiv.  44—46.  "  r,uke  xii.  36,  37.    John  xii.  26. 

«  Matt.  xxiv.  48—51 ;  xxv.  24—30. 


1'74  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

US  ponder  this  valuable  rule  for  self-discipline,  family  peace,  and 
Church  unity.  Scripture  often  illustrates  the  different  effects  of  the 
tongue.  The  soft  ansver  is  the  water  to  cpiench' — Grievous 
U'oay/^  are  the  oil  to  stir  up,  ihe  fire.^  And  this  is,  alas !  man's 
natural  propensity — to  feed  rather  than  to  quench  the  angry  liame. 
We  yiekl  to  irritation  ;  retort  upon  our  neiglibor  ;  have  recourse  to 
self-jastification  ;  insist  upon  the  last  word  ;  say  all  that  w^e  could 
say  ;  and  think  we  "  do  well  to  be  angry. "=*  Neither  party  gives 
up  an  atom  of  the  will.  Pride  and  passion  on  both  sides  strike  to- 
gether like  two  flints  ;  and  "  behold  !  how  great  a  matter  a  little 
fire  kindleth  !"^  Thus  there  is  the  self-pleasing  sarcasm  ;  as  if  we 
had  rather  lose  a  friend,  than  miss  a  clever  stroke.  All  this  the 
world  excuses  as  a  sensitive  and  lively  temper.  But  the  gospel 
sets  before  us  our  Saviour's  example  ;'  imbues  with  his  spirit  ;^ 
and  imparts  that  blessed  "  charity,  that  is  not  easily  provoked  f 
and  therefore  is  careful  not  to  provoke  a  chafed  or  wounded  spirit. 
If  others  begin,  let  us  forbear  from  continuing,  the  strife.^  Soft 
and  healing  words^  gain  a  double  victory — over  ourselves,'"  and  over 
our  brother." 

2.  The  tongue  of  ihe  wise  useth  knowledge  aright :  but  V.ie  mouth  of  fools  pour- 
eth  forth  foolishness. 

Before  we  had  the  tongue  of  love.  Here  is  the  tongue  of  wis- 
dom. The  tongue  shews  the  man.  The  wise  commands  his 
tongue.  The  fool — his  tongue  commands  him.  He  may  have  a 
mass  oi  knowledge  in  possession.  But  from  the  want  of  the  right 
use  it  runs  to  waste.  Wisdom  is  proved,  not  by  the  quantum  of 
knovlcdge,  but  by  its  right  application.  Observe  our  Divine 
Master  with  "the  spirit  of  knondedge  restinor  upon  him."'^  In 
condescending  to  the  ignorance  of  the  people  ;'3  in  commanding 
their  respect  ;'^  in  silencing  the  gainsayers  ;''  in  alluring  sinners  to 
himself  '^ — how  did  this  wise  tongue  use  knowledge  aright !  Thus 
did  his  great  Apostle  give  to  all  the  same  knoidedge,  but  wisely — 
not  the  same  form  or  gradation.'^  Instead  of  exasperating  his 
Heathen  congregation  by  an  open  protest,  he  supplied  their  ac- 
knowledged defect,  by  bringing  before  them  the  true  God,  "whom 
they  were  ignorantly  worshipping.'"^  He  pointed  an  arrow  to 
Agrippa's  conscience,  by  the  kindly  admission  of  his  candor  and 

'  See  Jacob  with  Esau,  Gen.  xxxii.  xxxiii:  Aaron  with  Moses,  Lev.  x.  16 — 20:  the 
Reubenites  with  their  brethren,  Jos.  xxii.  15 — 34 :  Gideon  with  the  men  of  Ephraim, 
Judg.  viii.  1 — 3:  David  with  Saul,  1  Sam.  xxiv.  9 — 21 :  xxvi.  21,  Abigail  with  David, 
XXV.  23—32. 

2  See  the  instances  of  Jepthah,  Judg.  xii.  1 — 6:  Saul,  1  Sam.  xx  30 — 34:  Nabal, 
XXV.  10 — 13:  Rehoboam,  1  Kings  xii.  12— lii :  the  Apostles,  Acts  xv.  39. 

3  Jon.  iv.  9.  4  Jam.  iii.  5.  5   I  Pet.  ii.  23. 
6  2  Cor.  iii.  18.     Phil.  ii.  3—5.                                         i  1  Cor.  xiii.  5. 

8  Chap.  xvii.  14.  Even  a  Heathen  could  give  this  excellent  advice — 'Let  dissension 
begin  from  others,  but  reconciliation  from  thee.' — Seneca. 

9  Chap.  XXV.  15.     Comp.  James  iii.  17,  18.  i"  Chap.  xvi.  32. 
"  Rom.  xii.  19—21.                          12  Isa.  xi.  2.  i3  Mark  iv.  33. 
"  M;itt.  vii.  2<).     John  vii.  46.                                        «  Matt.  xxii.  15 — 46. 

16  Ibid.  xi.  28—30,  with  Isa.  1.  4.  >7  i  Cor.  ii.  2 ;  iii.  2.  is  Acts  xvii.  22,  23, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  175 

intelligciice  '  This  right  iise  of  knowledge  distinguishes  the 
"  workman  approved  of  God,  and  that  needeth  not  to  be  ashamed. '"^ 
The  want  of  it  often  gives  out  truth  so  loosely  and  unsuitably,  as 
to  open  rather  than  to  shut  the  mouth  of  the  gainsay er ;  rather  to 
bring  discredit  upon  the  truth,  than  conviction  to  the  adversary. 
Specially  wid  the  tongue  of  the  wise  direct  a  right  application  of 
knowledge  to  those,  who  have  newly  entered  the  path  of  God. 
May  we  not  sometimes,  in  our  present  stature,  forget  our  own  fee- 
ble infancy  ;  and  that,  if  now  we  "  strike  our  roots  as  Lebanon,"^ 
time  was,  when  it  was  with  us  only,  "  the  least  of  all  seeds  ?"  Let 
our  considerate  instruction  pluck  the  thorn  out  of  their  tender  feet, 
"  lest  that  which  is  lamed  be  turned  out  of  the  way  ;  but  rather  let 
:t  be  healeJ."^ 

But  judge  what  must  be  the  waters  flowing  from  such  a  fooVs 
fountain.^  Listen  to  Baal's  worshippers ;®  Rabshakeh's  proud 
boasting:^  the  fretting  luurmurings  of  the  people  of  God* — all 
pouring  out  foolishness.  Oh  !  for  a  large  infusion  of  sound  know- 
ledge in  the  treasure-house  within,  that  the  tongue  may  be  at 
once  disciplined  and  consecrated  ! 

3.   The  eyes  of  tlie  Lord  are  in  every  place,  beholding  the  evil  and  the  good. 

Adored  be  this  All-seeing  God  !'  His  inspection  of  the  universe, 
so  minute,  exact,  unwearied  !"*  The  first  mark  of  the  apostacy 
was  a  dread  of  his  presence."  The  ungodly  try  to  forget  it,"^  and 
often  succeed  in  banishing  him  out  of  their  thoughts.'^  Yet  in  de- 
spite of  all  their  efforts  to  hide,  he  does  see  them.  His  eyes  are  in 
every  place.  Heaven,  hell — the  secret  places  of  the  earth — -are  all 
open  before  him.'^  He  beholds  the  evil — whether  the  King  on  his 
throne,'^  or  in  his  palace  •,'^  or  the  servant  indulging  his  secret  sin.*'' 
Yes— he  may  shut  out  the  sun  from  his  retreat,  but  he  cannot  shut 
out  the  eye  of  God,  "from  whom  the  darkness  hideth  not."'^  Reck- 
less indtsed  is  he  to  do  or  think  what  he  would  hide  from  God; 
and  then — such  is  the  secret  root  of  atheism  !'^ — thinking  he  can 
do  so.^" 

But  his  eyes  also  behold  the  good.  He  sees  them  in  outward 
destitution.-'  in  secret  retirement,'^^  in  deep  affliciion."  He  pierces 
the  prison  walls.^^  He  "covers  their  heads  in  (he  day  of  battle.'"^^ 
He  is  with  them  in  the  furnace, ^^  and  in  the  tempest."     His  eye 

1  Ibid.  xxvi.  27—29.  2  2  Tim.  ii.  15.  3  Hos.  xiv.  5.     Matt.  xiii.  32. 

4  Heb.  xii.  13.  5  Matt.  xv.  19.  «  1  Kings  xviii.  26. 

7  2  Kings  xviii.  28— 29.         »  Num.  xiv.  2—10;  xvi.  13. 

9  Psil^n  cxxxix.  1—6.        i"  Jer.  xxiii.  23,  24.     Ps.  xi.  4,  5.        n  Gen.  iii.  8;  iv.  16. 
12  Ps.  x.  1 1 ;  Ixxiii.  1 1 ;  xciv.  5—7.     Ez.  viii.  12.     Hos.  vii.  2.  '3  Ps.  x.  4. 

"  Ver.  11.     Ps.  cxxxix.  7— 10.     Amos  ix.  2,  3.  i5  Acts  xii.  21— 23. 

»«  Dan.  iv.  29  ;  v.  5.  n  chap.  v.  20,  21.     2  Kings  v.  20. 

1^  Job  xxiv.  15,  16;  xxxiv.  21,  22.     Psalm  cxxxix.  11,  12.     Jer.  xvi.  17. 
19  Ps.  xiv.  1.  20  isa.  xxix.  15. 

21  Gen.  xvi.  7,  13.     Ps.  xxvii.  10.  22  John  i.  48.     Acts  x.  9—13. 

23  F.x.  iii.  7.     Psalm  xci.  15. 

24  Gen.  xxxix.  21.    2  Chron.  xxxiii.  12,  13.     Acts  xii.  7;  xvi.  25. 

25  Ps.  cxl.  7.  26  Dan.  iii.  25.     Isa.  xliii.  2. 
27  Matt.  viu.  23—27.    Acts  xxvii.  23,  24. 


176  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

guides  them  as  their  journeying  God/  and  will  guide  them  safe 
honie;^  full  of  bles.sing,^  protection,^  and  sup})oiM..'  'Hefillrf  hell 
with  his  severity,  heaven  wiih  his  glory,  his  people  with  iiis  grace.'^ 
But  how  shall  1  meet  these  eye*/  Asa  rebel  or  as  a  child? 
Do  they  inspire  me  with  terror,  or  with  love?  T)o  I  walk  carefully 
under  iheir  lively  impression?'  Conscious  corruption  leads  me  to 
shrink  from  the  eyes  of  man.  But  Oh  !  my  God  !  I  would  lay 
myself  naked  and  open  to  thee.  Search  me ;  try  me  ;  shew  me 
to  myself.  Bring  out  my  hidden  iniquities,  and  slay  them  before 
me.**  How  is  the  overwhelming  thought  of  this  piercing  eye  more 
than  counterbalanced  by  the  view  of  the  great  High  Priest,  who 
covers  and  cleanses  all  infirmities  and  defilements,  and  [)leads  and 
maintains  my  acceptance  notwithstanding  all  discouragement!' 

4.  A  wholesome  tongue  (the  healing  of  the  tongue,  Marg.)  is  a  tree  cf  life: 
hut  perxerseness  therein  is  a  breach  in  the  spirit. 

Wisdom  is  finely  portrayed  as  a  tree  of  life  :^''  So  is  also  the 
genial  influence  of  the  righteous'' — here  the  fruitfulness  of  his 
little  meiuber.  A  high  image  of  what  it  ought  to  be — not  nega- 
tive— not  harndess,  but  wholesome.  As  the  salt  cast  into  the 
spring  cleansed  the  bitter  waters  ;"^  so,  when  there  is  grace  in  the 
heart,  there  will  be  healing  in  the  tongue.^^  "The  speech  will  be 
with  grace,  seasoned  with  salt.'"''  Large  indeed  is  the  sphere,  and 
abundant  the  blessing.  When  employed  in  soothing  the  afflicted, 
calming  the  troubled  waters  with  words  of  peace,  it  creates  a  para- 
dise around.  It  is  not  like  '  the  thorny  bush,  pricking  and  hurting 
those  that  are  about  us,  but  a  fruitful  tree — a  tree  of  life. '^'' 

But  if  the  gracious  tofigiie  be  healing,  the  evil  tongue  is  wound- 
ing. The  meekest  of  men  felt  its  perverseness  a  breach  in  the 
spirit.^^  The  tongue  of  Job's  friends  broke  "the  bruised  reed," 
which  needed  to  be  bound  up.'^  Even  our  beloved  Lord,  who 
never  shrunk  from  external  evil,  keenly  felt  the  piercing  edge  of 
this  sword  in  his  inmost  soul.'^  May  it  be  with  me,  as  with  my 
Divine  Master,  that  "grace  may  be  poured  upon  my  lips,'"^  so  that 
it  may  be  a  wholesome  tongue,  full  of  blessing  and  of  good  fruits! 

5.  A  fool  despiseih  his  father''s  instruction,  but  he  that  regardeth  reprixf  is  pru- 
dent. 

Alas!  We  cannot  wonder  at  this  folly.  Remember  the  birth 
of  the  fool — "as  a  wild  ass's  colt,'"^"  despising  discipline  and  re- 
straint. Yet  subjection  to  parents  is  the  law  of  nature,  recognized 
by  the  most  uncivilized  nations.    Much  more  is  it  the  law  of  God.'*' 

'  Pnalin  xxxii.  8.     Gen.  xxviii.  15. 

2  Psalm  xxiii.  4;  xlviii.  14.     Isa.  xlii.  IG.  3  Gen.  xxvi.  3. 

4  2  Chron.  xvi.  'J.     Ps.  xxxiii.  18,  1!) ;  xxxiv.  15.     1  Pet.  iii.  12. 

5  Is.i.  xli.  10,  14.  ^  Charnock.  "!  Gen.  xvii.  1. 
8  Psalin  cxxxix.  23,  24.                   9  Heb.  iv.  13,  14.                     i"  Chap.  iii.  18. 

>i  Chap.  xi.  30.  '2  2  Kings  ii.  21,  22.  13  Chap.  xii.  18. 

'«  Col.  iv.  6.  'J  Lcighton's  Exposilion  of  thi-  Sixth  Commandnu'iit.     Vol.  iv. 

W  Num.  xvi.  1—14,  with  xii.  5.  "  Jol>  xiii.  1--5.  i^  Psalm  Ixix.  [),  I'J,  20. 

'9  Ilmi.  xlv.  2.  2-'  Jol)  xi.  12. 

«'  Ex.  XX.  12.    Eph.  vi.  1,  2.     Comp.  Dcut.  xxi.  18-  21. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  177 

The  authority  of  parents  is  the  authority  of  God. ^  The  wayward 
resistance  of  the  ungodly  will  be  fearfully  scourged.*^  And  even 
the  Christian  penitent  has  felt  the  smart  of  the  rod  to  the  end  of 
life.^  If  example  would  put  this  folli/  to  shame,  do  we  not  read  of 
One  child  able  to  teach— yea  to  command — his  parents,  who  yet 
exhibited  the  lovely  pattern  of  filial  subjection  V  But  pride  must 
be  broken  down,  and  the  "  clothing  of  humility  worn,"^  before  the 
child  will  see  that  his  parents  know  better  than  himself;  and  that 
to  count  their  word  law — to  "  bear  the  yoke  in  the  youth,"^  and 
to  regard  counsel,  and  even  reproof — as  it  is  the  path  of  honor'' — 
so  it  is  the  path  oi  prudence.^  Solomon's  wisdom,  though  the  spe- 
cial gift  of  God,  was  doubtless  connected  with  this  filial  regard 
to  his  wiSQ  fat  he  r^s  instruction.^  Will  those,  who  despise  their 
ea.vih]y  father^s  instruction^  be  ready  to  listen  to  their  heavenly 
father?  How  surely  therefore  will  this  untractable  spirit  exclude 
from  the  Kingdom  of  God  !'" 

6.  In  the  house  of  the  righteous  is  much  treasure :  but  in  the  revenues  of  the 
wicked  is  trouble. 

The  comparison  between  the  righteous  and  the  wicked  always 
turns  in  fsivor  of  the  righteous.^^  Fiven'mtreasure^^ — the  world's 
idol,  he  exceeds.  For  though  his  house  may  be  destitute  of 
money,  yet  is  there  much  treasure  ;  often  unseen, '^  yet  such  that 
the  revenues  of  the  ivicked,  compared  with  it,  sink  into  nothing. 
'  Drop  millions  of  gold,  boundless  revenues,  ample  territories, 
crowns  and  sceptres ;  and  a  poor  contemptible  worm  lays  his  One 
God  against  all' of  them.'"  The  treasures  of  the  wicked  are  too 
much  for  their  good,  and  too  little  for  their  lust.  They  cannot 
satisfy  their  senses — much  less  their  souls.''  They  may  "take 
wings'"^  at  any  moment ;  and  while  they  continue, — unlike  the 
treasures  of  the  righteous^'' — they  are  burdened  with  trouble.^^ 
But  is  it  not  the  crown  of  the  Christian's  crown,  and  the  glory  of 
his  glory,  that  his  portion  is  so  full,  that  he  cannot  desire  more? 
All  the  excellences  of  the  creation  are  only  dark  shadows  of  its  more 
substantial  excellence.  What  a  mercy  to  be  delivered  from  the 
idolatrous  bait — so  ruinous  alike  to  our  present  peace  and  eternal 
welfare  !'^  But  a  greater  mercy  still,  to  be  enriched  with  that  trea- 
sure— beyond  the  reach  of  harm,  that  raises  to  heaven,  a  portion 
in  God — his  favor— his  image — his  everlasting  joy. 

1  This  was  even  Aristotle's  standard — '  Ti/^iji/ (c«9on-£p  Oioij.'  Eth.  ix.  2.  Comp.  viii. 
c.  14.     Plato  de  Leg.  Lib.  iv. 

2  1  Sam.  ii.  2-2— '25. 

3  See  Memoirs  of  Mrs.  Hawkes,  p.  524. — A  most  instructive  Biography. 

*  Luke  ii.  49 — 5L  '  Quis  Q,uibus  1  Deus  hominibus.  Who  was  subject]  And  to 
whom'?     God  to  men.'     Bernard,  Homil.  i. 

5  1  Pet.  V.  5.  6  Lam.  iii.  27.  "  Chap.  xiii.  18. 

8  Verses  31,  33;  xix.  20.  9  1  Chron.  xxii.  11—13;  xxix.  9,  20. 

10  Matt,  xviii.  3,  4.  1'  Chap.  iii.  33;  xiv.  11,  32.  '^  Verses  16,  17;  viii.  21. 

'3  2  Cor.  vi.  10. 

1^  Bishop  Hopkins'  Works,  i  43.     Treatise  on  Vanity  of  the  World. 
15  Ecc.  v.  10,  11.  '«  Chap,  xxiii.  5.  '^  Chap.  x.  22. 

13  Ecc.  lY.  6;  V.  12—14.     Jam.  v.  1—4.  '^  1  Tim.  vi.  9,  10. 


178  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

7.  The  lips  of  the  loise  disperse  knowledge :  hut  tlie  heart  of  the  foolish  doeth 
not  so. 

The  "  right  use  of  knowledge"  is — first  to  "  lay  it  up"  in  a  store- 
house-/ then  out  of  the  store-house  to  disperse  it.  The  sower 
scatters  the  seed  in  the  furrow,  and  calculates  upon  a  proportionate 
harvest.'^  Thus  the  lips  of  the  ivise  disperse  the  precious  seed, 
"giving  a  portion  to  seven,  and  also  to  eight,"  not  discouraged  by 
trifling  difficulties,  but  "  sowing  morning  and  evening,"  and  com- 
mitting the  result  to  God. ^  The  Ministry  of  our  Lord  thus  dis- 
persed  the  heavenly  knowledge  of  his  gospel.'*  He  commanded 
his  Apostles  to  scatter  the  seed  through  the  vast  field  of  the  world.* 
The  persecution  of  the  Church  was  overruled  for  this  great  end.^ 
The  Reformers  widely  dispersed  their  treasures  both  by  preaching 
and  writing ;  and  rich  indeed  was  the  fruit.  Do  we  remember — 
that  our  gifts  and  talents  are  the  riches  of  the  Church,''  that  we  are 
blessed — like  our  father  Abraham — not  for  our  own  sakes—  but  to 
"  be  a  blessing."^  And  does  not  conscience  speak  of  the  waste  of 
many — of  important — opportunities,  w'lien  Christians  meet,  and  not 
an  atom  of  knowledge  is  dispersed  7  We  contend  for  no  eccen- 
tric irregularity.  We  wish  for  no  passing  of  our  proper  boundary 
— no  intrenchment  upon  paramount  obligations.  But  be  careful, 
lest  in  quenching  unnatural  fire,  we  inadvertently  damp  some 
genuine  spark  of  holy  flame.  Be  mindful  of  small  opportunities. 
The  careful  cultivation  of  the  smallest  field  ensures  an  abundant 
harvest.  The  acceptance  is  not  to  the  number,  but  to  the  im- 
provement of  the  talents  ;  not  necessarily  "  where  much  have  been 
given,"  but  where  we  "  have  been  faithful  in  a  few  things."^ 

The  sin  of  the  wicked  is,  not  always  that  they  "pour  out  foolish- 
ness ;"'"  but  that  they  do  not  so.  They  neglect  to  disperse.  They 
do  not  abuse  iheir  talent,  but  they  omit  to  improve  it.  If  not  blots, 
they  are  blanks  in  the  Churcli.  They  do  no  harm,  but  they  do 
nothing."  Indeed,  they  can  disperse  nothing  from  their  empty 
store-house.  They  can  only  trade  with  the  trash  of  the  world,  not 
with  the  commerce  of  substantial  knoivledgc.  The  end  of  both  is 
according  to  their  works — "Unto  every  one  that  hath  (actively  im- 
proves) shall  be  given,  and  he  shall  have  abundance  ;  but  from  him 
that  hath  not  (uses  not)  shall  be  taken  away  even  that  which  he 
hath."  12 

8.  The  sacrifice  of  the  wicked  is  an  abomination  to  the  Lord :  but  the  prayer  of 
the  upright  is  his  delight.  9.  The  way  of  the  wicked  is  an  abomiyiation  unto  the 
Lord  :  but  he  loveth  him  that  followeth  after  righteousness. 

Let  the  reader  ponder  this  awful  question.  What  am  I — what 
is  my  service — when  upon  my  knees  before  God  ?  a7i  abomination, 
or  a  delight  ?   Man  judges    by  acts ;  God    by   principles.      The 

1  Chap.  X.  14,  with  verse  2.  2  2  Cor.  ix.  6.  3  Fxcl.  xi.  2,  4,  6. 

4  Matt.  iv.  23;  ix.  35.     Ps.  xl.  9,  10.  5  Matt,  xxviii.  19,  20. 

6  Acts  viii.  1 — 4.  "   1  Cor.  xii.  7.     1  Pet.  iv.  10.  «  Gen.  xii.  2. 

9  Matt.  XXV.  21.    Comp.  Luke  xvi.  10.  »»  Ver.  2.  »  Matt.  xxv.  25—28. 

12  Matt  V.  29. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  179 

sacrifice  of  the  wicked—though  it  be  part  of  God's  own  service  vet 
'  will  be  found  in  liis  register  in  the  catalogue  of  sins  to  be  account- 
ed for.  '  Instead  of  an  acceptable  offering,  it  is  an  insultino-  pro- 
vocation^ It  13  not  only  vain,^  but  abominable-yea  abo?ninaMon 
itselt/  That  IS  wanting,  "  without  which  it  is  impossible  to  please 
God  ;  the  lack  of  which  stamped  the  sacrifice  of  Cain  as  an 
abo?7imation:'  It  is  a  '  work,  that  doth  not  flow  from  a  lively  faith 
and  therefore  hath  in  it  the  nature  of  sin/«  Not  that  prayer  itself 
IS  a  sin.  '  It  is'— as  Archbishop  Usher  expounds—'  a  good  duty 
but  spoiled  in  the  carriage.'^  And  far  indeed  would  we  be  from 
discouraging  the  wicked  from  prayer.«  We  would  only  press  the 
awaking  conviction,  that  it  must  be  done  in  God's  order  and  way  • 
else  never  can  it  find  his  acceptance.  ' 

But  not  only  the  sacrifice—hut  the  icaij  of  the  wicked ;  not 
only  his  religion,  but  his  common  course— natural  as  well  as  moral 
—IS  abo?jiinatio7i.'  All  is  the  course  of  a  rebel  against  God.  All 
his  doings  are  the  corrupt  stream  from  a  corrupt  fountain.  Awful 
indeed  is  the  thought  of  every  step  of  life  as  being  hateful  to  God ' 

Is  he  then  finally  rejected?  Far  from  it.  His  desire  to  seek 
the  Lord  would  be  the  beginning  of  the  prayer,  that  ensures  accept- 
ance. The  prai/er  of  the  upright  from  its  first  feeblest  utterance 
is  not  only  acceptable  to  the  Lord,  but  his  delight.'"  The  golden 
censer  above,"  and  the  gracious  intercession  within,!^  combine  with 
fragrant  odor  before  our  God.  Never  could  we  faint  in  prayer 
did  we  realize  more  habitually  this  pure  ground  of  acceptance'. 
Not  less  pleasing  to  him  is  the  course  of  the  upright.  He  has  given 
him  a  measure  of  righteousness,  and  an  effort  for  more.  And 
though  he  fulfils  it  not,  he  follows  after  it,  cheered  with  the  smile 
01  his  father's  gracious  loveJ^ 

10.  Correction  is  grievous  unto  him  that  forsaketh  the  way :  and  he  that  hateth 
reproof  shall  die. 

But  is  it  not  also  "  grievous,  for  the  present"  to  the  child  of  God  "i 
He  knows  his  need  of  it,  kisses  the  rod,  bows  his  will,  and  reaps  a 
fruitful  blessing. "  But  grievous  indeed  is  it  to  him  that  forsaketh 
the  way.  He  is  humbled  by  force— not  in  spirit.  He  kicks  at  it, 
and,  like  an  untractable  child  under  the  rod,  only  increases  his  own 
chastisement.  There  is  no  surer  step  to  ruin,  than  this  hatred  of 
reproof'  How  do  "the  spots  of  God's  children" '«  here  warn  us 
— "  Cease  ye  from  man  !"''' 

1  Bishop  Hopkins'  Works,  ii.  481.     Comp.  Isa.  Ixvi.  3.     Hag.  ii.  12—14. 

I  ;^^'  '■  ^^'Z^^ '  '^'-  ^-    ■^^'^-  "^-  20-     Ezra.  xiv.  4.     Amos  v"  22.     Mai.  i.  7,  8. 

3  Matt.  XV.  7-9.  4  Chap.  xxi.  27.  s  Gen.  iv.  3-5,  with  Heb.  xi.  4,  6. 

Art.  xiii.  7  Eighteen  Sermons  on  Eph.  ii.  1.  8  Acts  viii.  22. 

9  Chap.  XXI.  4      Tit.  i.  15.  lo  Can.  ii.  14;  iv.  11.  u  Heb.  x.  19-22. 

:  S°u'-  "••"•  ^^'  ^'-  "  '^h'»P-  ^^i-  21.     Isa.  Ixiv.  5.     Phil.  iii.  12-14. 

»  Heb.  xn.  11. 

15  Chap.  i.  30;  V.  11,  12,  23;  xxix.  1 :  Pharaoh,  Ex.  x.  24—29:  Ahab,  1  Kings  xviii. 
17;  XXI.  20;  xxu.  8,  37:  Amaziah,  2  Chron.  xxv.  15,  16,  27:  Ahaz,  xxviii.  22,  33:  the 
Jews,  xxxvi.  15— 17.     Jer.  vi.  16— 19. 

's  2  Chron.  xvi.  10,  with  1  Kings  xv.  14.  "  Isa.  ii.  22. 


180 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


But  correction  turns  back  him  who  had  forsaken  the  way. 
Then  it  is  grievous  no  more.  Had  not  Manasseh  more  cause  to 
bless  God  for  his  fetters*  than  for  his  crown — for  his  dungeon  than 
for  his  palace  ?'  "  This  man  was  born  there."  We  would  always 
look  hopefully  at  a  sinner  under  correction.  For  surely  so  long 
as  the  physician  administers  the  medicine,  there  is  no  ground  for 
despondency. 

Child  of  God  !  Dost  not  thou  still  need  the  correction  7  Oh  ! 
when  the  thorn  is  in  the  flesh,  pray  for  grace  in  the  heart.'^  Seek 
thy  Father's  favor,  more  than  thine  own  ease.  Desire  the  sanctify- 
ing, rather  than  the  removal,  of  his  rod.  Mock  him  not  by  the 
empty  ceremonial  of  repentance.  But  in  true  penitence  look  up  to 
thy  smiter  to  be  thy  healer^ — yet  not  till  his  correction  has  fully 
accomplished  his  gracious  work.  Lord  !  let  me  know  the  smart  of 
thy  rod,  rather  than  the  echpse  of  thy  love.  Shew  me  thy  love — 
then  do  with  me  what  thou  wilt. 

1  ] .  Hell  and  destruction  are  before  the  Lord:  how  much  more  then  the  hearts  of 
the  children  of  men  1 

Once  more^  behold  we  the  Omniscient — Omnipresent  God. 
Hell  and  destructioti — every  recess  of  the  vast  Hades — the  state  of 
the  dead  and  the  place  of  the  damned — are  before  the  Lord^ — 
before  his  eye ;  open  to  his  cognizance.  Hoiv  much  more  then 
the  hearts  of  the  children  ofmen^ — unsearchable  though  they  be  !^ 
No  depth  is  there  within,  that  he  cannot  fathom;  no  manner  of 
deceit  so  complicated,  that  he  cannot  track  them  ;  and  yet  what  a 
mass  of  practical  unbelief  is  there  in  this  plain  demonstrative  truth  ! 
For  would  men  dare  to  indulge  their  vain  thoughts,  their  light 
notions,  their  trifles,  their  impurities,  did  they  really  believe  that 
the  Lord  searched  their  hearts?  Would  they  attempt  a  forced 
concealment  from  his  eye;^  as  if  outward  service,  lip-worship, 
would  avail,  while  the  heart  was  cherishing  its  unrepented  sin? 
It  is  an  awful  moment  in  privacy  to  stand  the  test  of  this  searching 
eye.  Awful  is  the  thought  of  the  idolatrous^  sinner ;  to  the  lover 
of  pleasure,  distinction,  or  low  ambition.  Thine  heart  is  open 
before  thy  God.  Never  will  he  condescend  to  occupy  the  second 
place  there.  Thy  covering  of  deceit  is  swept  away.  The  refuges 
of  lies  are  pierced  and  laid  bare. 

The  conscious  sinner  shrinks  from  this  appalling  view.  The 
believer  walks  undismayed  in  the  sight  of  this  "  consuming  fire." 
His  godly  fear  is  the  exercise  of  filial  confidence.'"  The  sins  that 
are  opened  to  his  Father's  knowledge  are  covered  from  his  justice. '^ 
When  he  "cannot  do  the  things  that  he  would;"  Avhen  he  finds 
the  law  "  that  when  he  would  do  good,  evil  is  present  with  him," 

'  2  Chron.  xxxiii.  11—13.  Comp.  David,  Psalm  cxix.  67,  71 ;  Ephraim,  Jer.  xxxi 
18—20;  the  Prodigal,  Luke  xv.  12—20. 

2  2  Cor.  xii.  7—9.  3  Hos.  vi.  1.  i  Ver.  3. 

*  Job  xxvi.  6.    Psalm  cxxxix.  7,  8.    Destruction.    Heb.  Abaddon.    Comp.Rev.ix.il, 

«  1  John  iii.  20.  ^  Jer.  xvii.  9,  10.  s  jsa.  xxix.  15. 

s  See  Col.  iii.  5.  '<>  Heb.  xii.  28,  29.  n  Ibid.  iv.  13.     Psalm  xxxii.  I. 


EXPOSITIOX    OF    THE    BOOK    OF    PKOVEEBS.  181 

he  can  look  up — "  All  my  desire  is  before  thee.'"  Thus  does  the 
Gospel  clothe  the  Divine  attributes  with  light  and  love. 

And  see  we  not  here  a  testimony  to  the  Divine  Glory  of  Imman- 
iiel  ? — For  are  not  hell  and  destruction  before  hini^  as  his  vast  em- 
pire ?  May  not  we  appeal  to  his  omniscient  eye,  in  despite  of  all 
accusing  from  the  enemy — "  Lord — thou  knowest  all  things — thou 
knowest  that  I  love  thee  ?"^ 

12.  A  scorner  loveth  not  one  that  reproveth  him:  neither  will  he  go  unto  the 
wise. 

How  different  from  David's  spirit — thankful  for  the  "  kind  smit- 
ing of  the  righteous  ,"^  and  from  the  lovely  humility  of  an  Apostle, 
who  shewed  before  the  Church  his  honor  and  love  to  his  reprover  !^ 
Yet  we  had  need  to  be  wise  with  "  the  wisdom  that  is  from  above" 
to  giv^e  reproof  aright.  So  cleaving  is  the  mixture  of  our  own 
spirit  to  every  Christian  exercise  !  Not  less  grace  and  wisdom 
does  it  require  to  receive  reproof,  and.  instead  of  revolting  from  our 
reprover — to  go  unto  him,  and  ask  the  continuance  of  his  faithful 
offices.  The  scorner  has  been  his  own  flatterer  so  long,  that  he 
cannot  bear  to  be  brought  down  to  his  proper  level.  He  loveth  not 
therefore — yea — he  hateth — one  that  reproveth  him.^  though  before 
he  might  have  reverenced  him.''  "  The  Pharisees  derided  our 
beloved  Lord  with  marks  of  external  scorn,  when  he  struck  at  their 
right  eye,  and  reproved  their  hypocritical  service.^  "  Every  one 
that  doeth  evil  hateth  the  light  ;  neither  cometh  he  to  the  light, 
lest  his  deeds  should  be  reproved.  "^ 

1 3.  A  merry  heart  makelh  a  cheerful  countenance :  but  by  sorrow  of  the  heart  tJie 
spirit  is  broken. 

How  close  is  the  sympathy  between  the  body  and  soul,  though 
framed  of  such  opposite  elements  !  A  man's  countenance  is  the 
index  of  his  spirit.  In  the  sensation  of  joy  '  the  heart  sits  smiling 
in  the  face,  and  looks  merrily  out  of  the  windows  of  the  eyes."" 
Yet  who  has  a  right  to  a  merry  heart,  but  he  that  is  walking  in 
acceptance  with  God?'^  It  was  this  spring  of  joy.  that  lighted  up 
Hannah's  sorrowful  countenance  into  godly  cheerfulness.'"^  Stephen 
stood  before  his  judge,  with  his  heavenly  prospects  beaming  in  his 
"angel's  face.'"^  Everywhere  does  the  hearty  reception  of  the  gos- 
pel "give  beauty  for  ashes'" — sunshine  for  gloom. '^ 

1  Gal.  V.  17.     Rom.  vii.  21.     Ps.  xxxviii.  9.  2  Rev.  i.  18. 

3  John  xxi.  17.     Comp.  Rev.  ii.  23.  4  Ps.  cxli.  5. 

5  Gal.  ii.  11—13,  with  2  Peter  iii.  15. 

6  Chap.  ix.  8.     1  Kings  xviii.  10;  xxi.  20;  xxii   8.     Comp.  Amos  v.  10  ;  vii.  10—13. 

7  Mark  vi.  17—20. 

_  8  Luke  xvi.  13,  14.  c^cuxxTnoi^iv-  from  jivKrrip,  nostril — contempt  shown  by  the  nos- 
trils— ;(i)T<rw,  to  blow — '  They  blowed  their  nose  at  him.'  See  Leigh's  Critica  Sacra,  and  ' 
Parkhurst  on  fixxTr^piPw. 

9  John  iii.  20. 

1"  Trapp  in  loco.  This  moi-riment,  however,  widely  differs  from  the  noisy  mirth  of  the 
ungodly  (Chap.  xiv.  13.)  The  word  is  of  frequent  use  among  our  old  writers.  It  is 
Foxe's  favorite  description  of  the  holy  joys  of  the  martyrs.     Comp   Ecc.  ix.  7. 

11  Ps.  xxxii.  1,  2,  11.  12  1  Sam.  i.  7—18.  i3  Acts  vi.  15;  vii.  55. 

14  Isa.  Ixi.  2,  3. 


182  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Sad  indeed,  is  the  contrast  of  a  heart  broken  by  worldly  sorrow} 
Too  often  does  a  mischievous  gloom  worm  itself  into  the  vitals  of 
the  child  of  God.^  The  melancholy  victim  drags  on  a  weary — heavy- 
laden  existence,  clouding  a  distinct  feature  of  his  character  ;^  de- 
spoiled of  one  of  the  most  attractive  ornaments  of  his,  profession.* 
His  hands  slacken  ;  his  whole  energies  are  paralyzed  for  the 
work  of  God  f  and  he  sinks  into  desponding  apathy  and  indo- 
lence.^ 

In  times  of  depression,  let  sense  and  feeling  be  kept  within  their 
bounds  ;  and  the  Saviour's  voice,  encouraging  confidence,  will  be 
practically  regarded.''  Even  our  very  "  sighing  and  crying  for  the 
abominations  of  the  land"^  must  not  issue  in  heartless  complaints, 
but  rather  stimulate  to  the  diligent  improvement  of  present  oppor- 
tunities. Did  we  realize,  as  we  ought,  our  present  privileges,  and 
grasp  our  eternal  prospects ;  no  sorrow  of  the  heart  would  break 
our  spirit.  The  gleam  of  sunshine  would  be  to  us  the  earnest  of 
what  it  will  be,  when — as  Rutherford  beautifully  observes — '  we 
shall  be  on  the  sunny  side  of  the  Brae.'^  Meanwhile — the  first 
step  in  religion  is  not  only  beginning  to  be  serious,  but  to  be  happy. 
To  maintain  our  Christian  balance,  even  "  godly  sorrow"  must  be 
disciplined  ;  lest  it  break  the  heart,  which  it  was  intended  only 
to  humble  ;  lest  it  give  advantage  to  the  enemy,  and  bring  hin- 
drance to  the  Church.^" 

14.  The  heart  of  him  that  hath  understanding  seeketh  knowledge:  hut  the  mouth 
of  fools  feedeth  on  foolishness. 

Observe  the  man  of  natural  understanding.  Every  apprehen- 
sion quickens  the  appetite  to  seek  knowledge.  He  is  ready  to  learn 
from  any  quarter,  even  from  a  child.  He  is  all  eye— all  ear — all 
heart — for  his  object.  Much  more  will  spiritual  understanding 
stimulate  the  desire."  Beware  of  the  lust  to  be  "  wise  above  what 
is  written."  But  let  every  vigorous  effort  be  made  to  be  wise,  up 
to  what  is  written.  David,  with  his  high  attainments,  was  ever 
crying  for  Divine  teaching.^^  His  wise  son  sought  knoivledge  upon 
his  knees,  ^^  and  not  less  in  the  diligent  habit  of  application."  The 
Queen  of  Sheba,  "  coming  from  the  utmost  parts  of  the  earth  ;"*^ 
Nicodemus  and  Mary,  sitting  at  the  feet  of  Jesus  ;^«  the  Eunuch, 
journeying  to  Jerusalem  ;^'  Cornelius  and  his  company,  drinking 
in  the  precious  message  of  salvation  ;^^  the  Bereans,  carefully 
"  searching  the  Scriptures'"^ — do  not  all  these  shew  the  understand- 
ing heart,  seeking  a  larger  interest  in  the  blessing? 

Invaluable  indeed  is  the  gift.  Warm  affections  need  the  disci- 
pline of  knowledge  to  form  principle  and  consistency.  Christian 

I  1  Sam.  anVm.  IG.    2  Cor.  vii.  10.  2  Chap.  xii.  25;  xviii.  14. 
3  Phil.  iii.  3.  ^  Psalm  xxxiii.  1. 

5  Comp.  Neh.  viii.  10.     Phil.  iv.  4.  «  chap.  xvii.  22.  ^  isa.  1.  10. 

8  Ez.  ix.  4.  9  Rutherford's  Letters.  i"  2  Cor.  ii.  7—11. 

II  Chap.  i.  5 ;  ix.  9.         12  Ps.  cxix.  98—100.  with  33,  34,  &c. 

13  1  Kini^s  iii.  5—10.  »  Eccl.  xii.  9,  10.  is  1  Kings  x.  1.      Matt.  xii.  42, 

16  John  iii.  1,  2.     Luke  x.  39.  "  Acts  viii.  28.  '^  ibid.  x.  33. 

19  Ibid.  xvii.  11. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  183 

completeness  and  proportion  :^  seeking  for  wholesome  food,  not  in- 
toxicating draughts  ;  not  deeming  novelty  the  most  desirable  thing ; 
but  rather  with  the  wise  Sir  M.  Hale — '  to  be  impressed  and  af- 
fected, and  to  have  old  and  known  truths  reduced  to  experience 
and  practice.' 

But  while  the  ^nari  of  binder  standing  is  never  satisfied  with 
knowledge^  the  fool  is  fully  satisfied  with  folly.  So  brutish  is  his 
taste,  that  his  mouth  feeds  upon  foolishness.  It  is  his  meat  and 
his  drink.  His  spirit'" is  of  earth,  earthy."  Many  such  fools  we 
find  in  religion,  who  prefer  empty  speculations  and  disputings  on 
matters  indifferent  to  the  rich  pasture  of  the  children  of  God.*^  Let 
us  ponder  the  responsibility  of  "  going  on  to  perfection  ;  that,  being 
of  full  age,  we  may  have  our  senses  exercised  to  discern  both  good 
and  evil."^ 

15.  All  the  days  of  the  afflicted  are  evil:  but  he  that  is  of  a  merry  heart  hath  a 
continual  feast. 

The  abounding  consolation  of  Christian  affliction,  does  not  blot 
out  its  penal  character.  As  the  fruit  and  chastening  of  sin,  it  is 
an  evil ;  and  therefore  all  the  days  of  the  affilcted  are  evil.*  Yet 
the  child  of  God  in  affliction  is  not  so  miserable  as  he  seems  to  be.^ 
The  darkest  of  these  evil  days  can  never  make  "  the  consolations 
of  God  small  with  him."^  He  can  sing  in  the  prison  as  in  a  pal- 
ace.'' He  can  "  take  joyfully  the  spoiling  of  his  goods."®  He  can 
praise  his  God,  when  he  hath  stripped  him  naked. ^  He  can  re- 
joice in  him,  as  his  portion  in  earthly  destitution.'"  '  Who  is  it' — 
said  tlie  heavenly  Martyn  in  a  moment  of  faintness — '  that  maketh 
my  comforts  to  be  a  source  of  enjoyment  ?  Cannot  the  same  hand 
make  cold,  and  hunger,  and  nakedness,  and  peril,  to  be  a  train  of 
ministering  angels  conducting  me  to  glory  ?"'  What  veal  evil  then 
can  affliction  bring?  Or  rather,  what  does  itbripg  but  many  feast- 
days  ?  A  few  days'  feasting  would  soon  weary  the  epicure.  But 
here  the  merry  heart  hath  a  continual  feast. — And  'all  his  trouble 
is  but  the  rattling  hail  upon  the  tiles  of  his  house,' '^  not  disturbing 
his  enjoyment.  Fed  with  this  heavenly  portion,  shall  I  not  thank 
my  God,  that  he  hath  rooted  me  up  from  present  satisfactions  ? 
"  Let  me  not  eat  of  this  world's  dainties.  Thou  hast  put  gladness 
into  my  heart,  more  than  in  the  time  that  their  corn  and  their  wine 
increased."'^ 

16.  Better  is  little  with  the  fear  of  the  Lord,  than  great  treasure  and  trouble 
thereioilh.  17.  Better  is  a  dinner  of  herbs  where  love  is,  than  a  stalled  ox  and 
hatred  thereivith. 

Here  are  the  sources  of  the  merry  heart — the  fear  of  the  Lord, 
and  love  to  man.     And  here  also  is  the  continual  feast,  so  satisfy- 

1  Phil.  i.  9.     Comp.  Psalm  cxix.  66. 

2  Verse  21 ;  x.  20.     Hos.  xii.  1.     Acts  xvii.  21.  '  Heb.  vi.  1 ;  v.  14. 
4  Gen.  xlvii.  9.     Ps.  xc.  7—9.                 s  2  Gor.  vi.  10.  «  Job  xv.  11. 

'  Acts  xvi.  25.  8  Heb.  x.  34.  »  Job  i.  21. 

10  Hab.  iii.  17,  18.  n  Life,  Chap.  ii.  '2  Leighton  on  1  Pet.  i.  2;  iii.  17. 

13  Ps.  cxli.  4 ;  iv.  6,  7. 


184  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

mg,  that  the  saint's  little  is  better  than  the  worldling's  all.^  It  is 
his  Father's  gift  ;^  the  fruit  of  his  Saviour's  love  ;^  enjoyed  by- 
special  promise/  and  sweetened  with  the  "great  gain  of  godly  con- 
tentment."^ If  it  be  only  little,  it  is  not  from  lack  of  his  Father's 
care  and  love ;  but  because  his  wisdom  knows  what  he  really 
needs,^  and  that  all  beyond  would  be  a  temptation  and  snare. 
Truly  "  a  man's  life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth."'  The  universe  will  not  fill  a  worldly.^  while 
a  little  .will  suffice  for  an  heavenly/  heart.  There  must  be 
trouble  unth  great  treasure,  without  the  fear  of  the  Lord.^''  And 
far  more  destitute  is  its  possessor  in  his  unsubstantial  happiness, 
than  the  man  of  God,  who  is  eating  his  bread  in  the  sweat  of  his 
brow.  'Jacob's  ladder,  which  conveys  to  heaven,  may  have  its 
foot  in  the  smoking  cottage.'"  And  as  to  this  world's  comforts — 
the  dinner  of  herbs — the  homely  meal  q/* /oi7e,  is  better  than  the 
stalled  ox,  prepared  for  a  sumptuous,'^  but  unbrotherly,  feast.'^ 
Love  sweetens  the  meanest  food.  Hatred  embitters  the  richest 
feast.'*  How  did  the  presence  and  converse  of  the  Lord  of  angels 
dignify  the  humble  fare!"'  How  much  more  refreshing  were  the 
social  meals  of  the  Pentecostal  Christians,  than  the  well-furnished 
tables  of  their  enemies  !'^  When  the  Lord's  ordinance  is  marred  by 
man's  selfishness — When  wealth,  rank,  or  adventitious  accomplish- 
ments, govern  the  choice  of  life's  companion,  rather  than  the  fear 
of  the  Lord  ;  what  wonder,  if  the  stalled  ox,  and  hatred  therewith, 
be  the  order  of  the  house  ?  Mutual  disappointment  is  too  often 
the  source  of  criminal  indulgence  abroad  ;  always  the  bane  of 
peace  and  unity  at  home.  Few  alas !  practically  believe  this 
divine  testimony.  Parents  ! — Do  you  seek  the  solid  happiness  of 
your  children  ?  Then  lead  them  to  expect  little  from  the  world  ; 
every  thing  from  God. 

18.  A  ivratliful  man^''  stirreth  up  strife:  hut  lie  that  is  slow  to  anger  appeaseth 
strife. 

This  Proverb  requires  no  explanation.  But  observe  the  principles 
of  hatred  and  love,  contrasted  in  active  exercise.  Some  persons 
make  it  their  occupation  to  sil  by  the  fire,  to  feed  and  fan  the 
fiame,  lest  it  be  extinguished — An  useful  and  friendly  employment, 
were  it  a  fire  to  warm.  But  when  it  is  an  injurious,  consimiing, 
and  destructive  element,  it  would  seem  difficult  to  discover  the 
motive  of  these  incendiaries,i^  did  we  not  read,  that  "  out  of  the 

1  Chap.  xv;.  8.     Psalm  xxxvii.  IG.  2  Matt.  vi.  11. 

3  2  Pet.  i.  3.  4  Ps.  xxxiv.  10;  xxxvii.  3,  19.     Isa.  xxxiii.  15,  16. 

5  1  Tim.  vi.  6.     Phil.  iv.  11,  12.  s  Matt.  vi.  32.  t  Luke  xii.  15 

8  Ecc.  i.  8.  9  Gen.  xxviii.  20.  i"  Eccl.  v.  6;  v.  12. 

11  Bishop  Reynolds's  Sermon  on  1  Tim.  vi.  17 — 19. 

12  Matt.  xxii.  4.     Luke  xv.  23.  i3  Chap.  xvii.  1 ;  xxi.  19 ;  xxiii.  6—8. 

14  1  Sam.  XX.  24—34.     2  Sam.  xiii.  2.3—29.     Est.  i.  10—12.  is  John  xxi.  9—23. 

15  Acts  ii.  46.     Comp.  Ps.  cxxxiii. 

17  A  man  of  wrath,  Heh.  constantly  indulging  it;  unwilling  to  put  it  away;  afire- 
brand,  '  Vir  flagrantia;.' — Schultens.     Comp.  xxix.  22. 

18  Chap.  X.  12;  xvi.  27,  28;  xxvi.  20,  21. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  185 

heart   proceed  evil  thoughts,    uiuideis,    wickedness,    an  evil  eye, 
pride,  foolishness.'" 

What  then  is  the  Christian's  experience?  Instead  of  stirring- 
up — to  appease  strife  ;  to  bring  water — not  fuel — to  the  fire  ;  by 
'.'  a  soft  answer  to  turn  away  wrath  ;"^  by  a  yielding  spirit  to  melt, 
subdue,  and  bring  peace.^  Let  me  remember  that  I  owe  my  very 
salvation  to  this  attribute — sloiv  to  anger.*  And  shall  I  not 
endeavor  to  imbue  my  profession  with  this  lovely  adorning,  and 
to  "  be  a  follower  of  God,  as  his  dear  child,  walking  in  love  ?"^ 
Will  not  this  temper  of  the  gospel  secure  my  earthly  enjoyment  of 
godhness  ?^     Will  it  not  also  seal  my  title  as  a  child  of  God  V 

19.  The  icay  of  the  slothful  man  is  as  an  hedge  of  thorns ;  but  the  way  of  the 
righteous  is  made  plain,   (raised  up  as  a  causey,  Marg.s) 

Another  picture  of  the  slothful  man  drawn  to  life  !  He  plants 
his  own  hedge,  and  then  complains  of  its  hindrance.  Every  effort 
to  break  through  his  difficulty,  like  afresh  thorn-bush  in  his  way, 
tears  his  flesh.  He  is  brought  to  a  stand.  Indecision,  delay,  re- 
luctance, sluggishness,  paralyze  his  exertions.^  He  not  only  ex- 
aggerates his  real,'"  but  pictures  to  his  mind  imaginary, ^^  difficul- 
ties ;  so  that,  after  a  feeble  struggle  of  conscience,  with  much  to 
do,  but  no,  heart  to  do  any  thing,  he  gives  himself  up  to  idleness 
or  pleasure.  ^^ 

This  sloth  is  a  ruinous  evil  in  temporals.  Young  men  !  remem- 
ber, that  one  or  two  hills  of  difficulty,  vigorously  chmbed  in  youth, 
will  make  the  way  plain  for  future  and  successful  progress.  But 
to  put  half  the  soul  to  the  work ;  to  drag  to  it  as  an  unavoidable 
task  ;  to  avoid  present  difficulties  in  order  to  find  a  smoother  path, 
will  make  a  hedge  of  thorns,  harassing  to  the  end  of  the  journey. 

Much  more  ruinous  is  this  evil  in  the  Christian  life.  The  slug- 
gard in  religion  is  miserable — never  at  ease.  He  knows  his  need 
of  a  change.  He  makes  an  effort  to  pray.  But  all  withers  for 
want  of  purpose  of  heart.  His  way  is  a  hedge  of  thorns.  Exer- 
tion is  absolutely  impossible.  He  sees  no  hope  of  overcoming,  and 
lies  down  in  despair.'^  Child  of  God!  Beware  of  yielding  to  a 
sluggish  spirit.  Soon  will  nothing  remain  but  the  dead  form  of  re- 
ligion ;  the  bare  walls  of  the  house,  instead  of  the  temple  filled 
with  the  glory  ;  the  heartless  externals  of  godliness,  while  the 
spirit  that  breathed  life  into  them  is  gone. 

After  all — the  difficulties  are  more  in  the  mind  than  in  the  path. 
For  while  the  slothful  sits  down  by  the  side  of  his  hedge  in  de- 
spondency ;  the  righteous,  in  the  habit  of  diligence,  finds  his  ivay 
made  plain.^*     An  honest  desire  and  effort  make  the  way  easy. 

1  Mark  vii.  21,  23.  2  Verse  1.    References.  3  Gen.  xiii.  7—9.     Eccl.  x.  4. 

4  Ps.  ciii.  8.    2  Pet.  iii.  15.  5  Eph.  v.  1,  2. 

6  Matt.  V.  5.  ^  IbiJ.  ver.  9. 

8  '  A  highway — a  path  so  formed  as  to  be  easy  to  the  foot  of  the  traveller.' — French 
and  Skinner.     Corap.  Isa.  xxxv.  8.     Also2  Chron.  ix.  11.     Marg. 

9  Comp.  Lev.  xxvi.  7,  8,  with  Jud.  i.  3,  4.  lo  Num.  xiii.  27—33. 
11  Chap.  xxvi.  13.                12  Ibid,  verses  14,  15.                   "  Chap.  xii.  27. 

"  Num.  xiii.  30 ;  xiv.  2—9. 

24 


186  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Faith  brings  him  to  the  strong  for  strength.  Hope,  love,  and  joy 
are  conquering  principles.  "  I'lie  mountains  are  threshed"^  by  the 
energy  of  faith.  Religion,  with  all  its  crosses,  is  found  to  be  a 
practicable  thing.^  The  victory  over  sloth  opens  a  happy  and 
prosperous  way  to  heaven.^ 

20.  A  wise  son  maketh  a  glad  father  :  but  a  foolish  man  despiseth  his  mother. 

)o  not  the  brightest  joys,^  and  the  bitterest  tears^  in  this  world  of 
tears,  flow  from  parents'  hearts '?  Whatever  be  the  delight  to  see 
a  son  prospering  in  life,  the  Christian  father  finds  no  rest,  until 
a  wise  son  maketh  him  glad.  And  here  we  need  not  any  develop- 
ment of  talent  or  superior  attainment,  but  the  true  wisdo7n  ;  hum- 
ble and  docile,  marked  (as  the  contrast  suggests)  by  filial  rever- 
ence, specially  by  the  cleaving  choice  of  that  fear  of  the  Lord  which 
"  is  the  beginning  of  wisdom."*  Such  a  son  does  indeed  rejoice  his 
father,  as  he  watches  with  equal  pleasure  and  thankfulness  the 
daily  growth  and  healthiness  of  his  choice  vine. 

But  what  if  /oUt/j  instead  of  gladdening,  despise,  a  mother  T' 
She — whose  tender  love,^  and  yearning  feithfulness,^  is  a  faint  pic- 
ture of  the  heart  of  God— She  is  despised  by  "the  son  of  her 
womb  !"^''  The  law  of  God  commands  honor^°  and  reverence  ;"  and 
the  transgression  of  the  law  will  not  be  forgotten.  ^^  But  is  not  this 
neglect  a  chastening  rebuke  for  capricious  indulgence  ?  What  grace 
and  wisdom  is  needed,  so  that  parents  may  be  a  valuable  blessing 
to  their  children  for  their  highest  interests  ! 

21.  Folly  is  joy  to  him  that  is  destitute  of  wisdom :  but  a  man  of  understanding 
walketh  uprightly. 

Let  this  Book  of  instruction  probe  our  profession.  What  think 
we  oi  folly  7  Not  only  does  the  ungodly  practise  it.  But  it  is  joy 
to  him.  He  sins  without  temptation  or  motive.  He  cannot  sleep 
without  it.i^  It  is  "the  sweet  morsel  under  his  tongue.""  He 
"obeys  it  in  the  lusts  thereof."^^  He  "works  it  with  greediness."^^ 
He  hates  the  gospel,  because  it  proposes  to  "save  him  from  it."^^ 
But  hear  the  humbling  confessions  of  a  child  of  God — "  I  am  car- 
nal, sold  under  sin.  O  wretched  man  that  I  am  !  who  shall  deliver 
me  ?"  Verily  would  he  sink  under  his  hated  burden,  but  for  the 
confidence  "  I  thank  God — There  is  no  condemnation."'^ 

What  greater  proof  can  there  be  of  being  destitute  of  wisdom, 
than  this  appetite  of  sin  ?  That  which  hath  turned  this  fair  and 
blooming  world  into  a  sepulchre — nay — that  which  hath  kindled 
"  everlasting  burnings" — is  his  joy.     And  thus  he  goes  on,  intent 

1  Isa.  xli.  10—14.  2  Phil.  iv.  13. 

3  Chap.  iv.  18.     Job  xvii.  9.     Matt.  xi.  12. 

4  Chap.  X.  1 ;  xxiii.  15,  24,  25.     1  Kings  i.  48. 

5  Chap.  xvii.  25.     2  Sam.  xvii.  33 ;  xviii.  1—4. 

6  Verse  33 ;  i.  7.  '^  Chap.  xix.  26 ;   xxiii.  22.  8  jga.  Ixvi.  13. 
y  Ibid.  xlix.  15.                    "  Ex.  xx.  12.                               "  Lev.  xix.  3,  30. 

12  Chap.  XX.  20;  xxx.  17.     Ez.  xxii.  2,  7.  "  chap.  iv.  16,  17. 

14  Ver.  14;  ix.  17.    Job  xx.  12.  '5  Rom.  vi.  12.  is  Eph.  iv.  19. 

"  Matt.  i.  21.     Acts  iii.  26 ;  with  John  iii.  19.  i^  Rom.  vii.  14,  24,  25  ;  viii.  1, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  187 

upon  the  trifles  of  the  day  ;  and  trifling  with  eternal  concerns ; 
pi ef erring  shadowy  vanities  to  everlasting  glory.  Will  he  not  open 
his  eyes  to  the  discovery  ;  that  "  they  that  observe  lying  vanities, 
forsake  their  own  mercy  ?"^  The  Lord  save  him — ere  it  be  too 
late — from  reaping  the  bitter  fruits  of  his  foolish  choice  ! 

But  how  know  ive  the  man  of  understanding  ?  He  gives  his 
heart  and  mind  to  the  word  of  God.  He  has  jot/  in  wisLlom,^ — as 
the  sinner  \n  folly.  Even  his  painful  discoveries  of  indwelling  cor- 
ruption, ground  him  deeper  in  solid  religion,  than  those  who  know 
only  the  surface.  He  is  taught  of  God,  and  his  upright  walk  is 
a  bright  "  shining  path."^  Give  me,  O  my  Gcd,  understanding, 
that  my  jot/  may  be  in  thy  wisdom — not  in  my  ownfolli/. 

22.  Without  counsel  purposes  are  disappointed:  but  in  the  viuUitude  of  counsel- 
lors they  are  established. 

Consider  how  weak  and  ignoiant  we  are.  Were  our  judgment 
perfect,  the  first  impressions  would  be  infallibly  right.  But  feeble 
and  shaken  as  it  is  by  the  fall,  every  dictate  needs  pondering.  How 
much  evil  has  been  done  by  acting  upon  impulse  in  a  few  hasty 
moments,  or  by  a  few  warm  words  or  lines  witliout  consideration  !^ 
Our  wisdom  lies  in  self-distrust,  at  least  leaning  to  the  suspicion 
that  we  may  be  wrong.  Yet,  guard  also,  on  the  other  side,  against 
that  indecision  of  judgment,  which  is  carried  about  by  every  per- 
son's opinion.  Upon  the  whole.  Christian  prudence  suggests  the 
expediency — especially  in  important  matters — of  experienced  coun- 
sel. By  the  neglect  of  this  advantage,  many  good  ptirposes  have 
been  disappointed.^  God  has  ordained  the  commerce  of  wisdom 
for  mutual  benefit,  and  by  the  multitude  of  counsellors  many 
valuable  purposes  have  been  established.'^  But  as  the  wisest  of 
these  are  fallible,  and  often  in  error,  is  it  not  our  only  safe  path,  in 
the  use  of  human  means,  to  look  up  to  the  great  "  Counsellor"^  of 
his  Church  for  guidance,  and  in  reverential  thankfulness,  to  take 
"  his  testimonies  as  the  men  of  our  counsel  ?"*  Blessed  be  God  for 
this  special  privilege  of  counsel  always  at  hand  !  In  humility  and 
confidence,  we  shall  not  materially  err,® 

23.  A  man  hath  joy  by  the  answer  of  his  mouth  :  and  a  word  spoken  in  due  sea- 
son, hoiv  good  is  it  '. 

A  word  for  our  Divine  Master  to  our  fellow-sinners  he  will 
condescend  to  bless.  The  remembrance — "  Who  made  man's 
mouth  I"!" — puts  away  pride.  But  have  we  not  joy  by  the  atiswer 
of  our  tnotith  ?"  The  pain  that  every  right-minded  Christian  feels 
in  giving  "  open  rebuke,"  is  abundantly  compensated  by  the  joy  of 
the  happy  issue. '^     Even  an  unsuccessful  effort  brings  the  joy  in 

1  Jon.  ii.  8.  2  Chap.  xxi.  15.  3  chap.  iv.  18. 

^  Chap.  xix.  2. 

5  Rehoboam,  1  Kings  xii.  13 — 19.  Ahab,  xxii.  18 — 39 :  even  David,  2  Sam.  xxiv. 
1—4,  15. 

6  Chap.  xi.  14  ;  xx.  18  ;  xxiv.  6.     Acts  xv.  6,  31.  ">  Isa.  ix.  6. 
8  Ps.  cxlx.  24.  M.  R.                        9  Chap.  iii.  5,  6.                       "'  Ex.  iv.  11. 

"  Chap.  xii.  14;  xiii.  2.  12  Chap,  xxvii.  5.    2  Sam.  xii.  1 — 13. 


188  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"  the  testimony  of  our  conscience."  It  must  however  be  a  word 
spoken  indue  season}  "How  forcible  are  right  words  ;"2  well- 
timed,  though  from  feeble  lips  '.^  '  There  are  some  happy  seasons, 
when  the  most  rugged  natures  are  accessible.'^  Yet  many  a  good 
word  is  lost  by  being  given  out  of  season.  Would  we  bring  true 
conviction  ?  Then  pass  by  the  moment  of  irritation,  and  wait  for 
the  return  of  calmness  and  reason.'^  Give  reproof  privately,^  not 
exasperating,  except  when  the  occasion  calls  for  it,^  by  public  ex- 
posure. Never  commence  with  an  attack — an  enemy's  position, 
that  naturally  provokes  resistance.  Study  a  pointed  application. 
A  word  spoken  for  every  one,  like  a  coat  made  for  every  one,  has 
no  individual  fitness.  When  "the  wise  man's  heart  discerneth 
both  time  and  judgment,"^  the  word  is  doubly  effective.  Manoah's 
wife  upheld  her  husband's  faith.^  Abigail  restrained  David's  mur- 
derous intent.'"  Naaman's  servants  brought  their  Master  to  sober 
reason."  Paul  withheld  the  jailor's  hand  from  self-destruction,  and 
opened  salvation  to  his  soul.'*^  Sweet  indeed  also  is  the  Minister's 
joy  from  the  answer  of  Ids  month,  when  his  gifted  tongue  "  speaks 
a  word  in  season  to  him  that  is  weary.""  ^  And  will  it  not  be  an 
element  of  his  consummating  joy  "  at  that  day,"  when  he  shall  wel- 
come those,  instrumen tally  saved  by  the  ansiver  of  his  month,  as 
his  "  glory  and  joy  ?"" 

24.   Tlie  way  of  life  is  above  to  the  wise,  that  he  may  depart  from  hell  beneath. 

The  way  of  life — the  way  in  which  alone  life  is  found— the 
way  to  God — the  way  to  glory — is  but  one.  That  way  is  Christ. '^ 
If  therefore  I  come  to  him — renouncing  all  other  hope,  casting  all 
my  hope  on  Him,  and  every  step  of  myvvay  "looking  unto  Him"'^ 
— am  not  I  in  this  way?  And  if  I  follow  Him  in  "the  obedience 
of  faitb,"  am  not  I  advancing  in  that  way  V^  This  way  is  above 
— of  heavenly  origin.  Fools  rise  not  high  enough  to  discern  it, 
much  less  to  devise  and  walk  in  it.  Their  highest  elevation  is 
grovelling.  God  does  not  allow  them  even  the  name  of  life.** 
Cleaving  to  the  dust  of  earth,  they  sink  into  the  hell  beneath.  But 
this  is  the  way  of  the  wise — born  from  above — taught  from  above 
— therefore  walking  above,  while  they  are  living  upon  earth — A 
most  transcendent  life  !  "  partaker  of  the  Divine  nature  !"'^  the  life 

I  Chap.  XXV.  11.  2  Job  vi.  27. 

3  Chap.  xxiv.  26.  Thus  Luther,  after  the  pattern  of  the  great  Apostle,  gladly  ac- 
knowledged his  obligation. — '  The  word  of  a  brother,  pronounced  from  Holy  Scrip- 
ture in  a  time  of  need,  carries  an  inconceivable  weight  with  it.  The  Holy  Spirit  accom- 
panies it,  and  by  it  moves  and  animates  the  hearts  of  his  people,  as  their  circumstances 
require.  Thus  Timothy,  and  Titus,  and  Epaphroditus,  and  the  brethren  vvho  met  St. 
Paul  from  Rome,  cheered  his  spirit,  however  much  they  might  be  inferior  to  him  in  learn- 
ing and  skill  in  the  word  of  God.  Tiie  greatest  saints  have  their  times  of  faintness, 
when  others  are  stronger  than  they.' — Scott's  Contin.  of  Milner,  i.  332. 

4  Bishop  Hopkins's  Works,  iv.  485.     '  Mollia  tempora  fandi.' 

5  1  Sam.  XXV.  37.  «  Matt,  xviii.  15.  ^  1  Tim.  v.  20.     Acts  xiii.  6—11. 

8  Ecc.  viii.  5.     Comp.  iii.  1,  7.  »  Judg.  xiii.  23.  i"  1  Sam.  xxv.  32,  33. 

II  2  Kings  V.  13,  14.  '2  Acts  xvi.  28—31.  i^  Isa.  1.  4. 

»  1  Thess.  ii.  19,  20.  '5  John  xiv.  6.  i^  Heb.  xii.  2. 

"  John  viii.  12.  is  i  Tim.  v.  6.  is  2  Pet.  i.  4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  189 

of  God  himself — in  humble  sublimity,  ascending  above  thing's  un- 
der the  sun — above  the  sun  itself — ^The  further  we  walk  in  this 
way  above,  the  further  we  depart  from  hell  beneath.  Heaven  and 
Hell  are  here  before  us — Soon  will  our  state  be  fixed  for  eternity. 
What  am  I?  Where  am  I?  Those  "  who  mind  earthly  things, 
their  end  is"  the  hell  beneath.  Those  who  walk  in  the  way 
above — "  their  conversation  is  in  heaven  ;"  their  hope  is  fixed  on 
the  Lord's  coming  from  thence  ;  their  everlasting  joy  will  be  this 
complete  transformation  into  his  own  image.^ 

Children  of  God  !  walk  like  yourselves  ;  with  "  your  hearts 
hfted  up  in  the  ways  of  the  Lord  ;"^  with  a  holy  loftiness  above 
the  debasing  pleasures  of  earth  ;  "  looking  at  the  things  that  are 
unseen  ;"^  "  having  respect  unto  the  recompence  of  the  reward  ;"^ 
walking  in  the  way  above  where  your  hope  is^ — where  your  trea- 
sure^— where  your  home^ — above  all — -where  your  ascended  Sav- 
iour is  ;'  and  where  one  golden  ray  of  his  favor,  one  reflected  beam 
of  his  glory — will  outshine  all  the  glare  of  a  shadowy  world. 
'  Grant,  we  beseech  thee,  that  like  as  we  do  believe  thy  only-begot- 
ten Son,  our  Lord  Jesus  Christ,  to  have  ascended  into  the  heavens  ; 
so  we  may  also  in  heart  and  mind  thither  ascend,  and  with  him 
continually  dwell.''" 

25.  The  Lord  ivill  destroy  the  house  of  the  proud:  but  he  will  establish  the  bor- 
der of  the  loidow. 

The  administration  of  the  Divine  Government  is  to  humble  the 
pi'oud,  and  to  exalt  the  humble. ''  The  contrast  seems  to  mark  the 
proud  oppressor — an  usurper  of  God's  rights.  He  deals  with  him 
therefore  as  a  traitor,  and  destroys  not  only  his  person,  but  his 
house.^^  And  who  can  but  acknowledge  the  retributive  vengeance 
of  the  Judge  of  the  earth  !'^ 

But  the  widow,  whom  many  care  not  for,  many  are  ready  to 
trample  on — what  a  Friend  and  Protector  has  she  !i^— "  Let  thy 
widows  trust  in  me.'"^  God  condescends  to  link  himself  with  them 
in  a  special  relation,  concentrating  all  his  care  and  tenderness  on 
their  bereaved  condition.'^  Did  not  he  provide  for  sorrowing  Naomi, 
a  staff  in  her  faithful  daughter  ;  and  ultimately  establish  her  bar 
der  in  Israel?'^  Did  he  not  supply  the  pressing  need  of  the  Min- 
ister's widow '^  (a  cheering  warrant  of  faith  in  similar  affliction), 
and  take  up  the  Shunamite's  oppression,  and  again  establish  her 
border  ?'^  And  shall  we  forget,  how  he  teaches  the  returning  peni- 
tent to  plead  the  gracious  manifestation — "  In  thee  the  fatherless 
findeth  mercy  V^ 

1  Eph.  iv.  18.  2  Phil.  iii.  19—21.     Comp.  Psalm  xvii,  14,  15. 

3  2  Chron.  xvii.  G.     Comp.  Isa.  xxxiii.  16 ;  xl.  31 ;  Iviii.  14.  ^  2  Cor.  iv.  18. 

s  Heb.  xi.  24—26.  s  2  Cor.  v.  1—5.     Col.  i.  27.      Heb.  vi.  19. 

•>  Matt.  vi.  20.  8  2  Cor.  v.  6—8.     Heb.  xi.  16;  xiii.  14.  »  Col.  iii.  1. 

'"  Collect  for  Ascension  Day.  ii  Luke  i.  51,  52. 

12  Esth.  vii.  10;  ix.  10.     Jer.  xxii.  13—30.  "  Ps.  x.  14.  18  ;  xii.  5;  Iviii.  11. 

»i  Chap,  xxiii.  10,  11.  '5  Jer.  xlix.  11.     Comp.  1  Tim.  v.  5. 

»«  Ps.  Ixviii.  5;  cxlvi.  9.     Deut.  x.  17,  18.  i7  Ruth  i.  7—18;  iv.  14—17. 

18  2  Kings  iv.  1—7.  '»  Ibid.  viii.  1—6.  20  Hos.  xiv.  2,  3. 


190  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

26.  The  ihoitghts  of  the  wicked  are  an  abomination  to  ilie  Lord :  but  the  words 
of  the  pure  are  pleasant  words,  (words  of  pleasantness,  Marg.) 

How  lightly  do  the  mass  of  men  think  of  the  responsibility  of 
their  thoughts  !  as  if  they  were  their  own,  and  they  might  indulge 
them  without  restraint  or  evil.  But  they  are  the  seminal  principles 
of  sin.^  And  as  the  cause  virtually  includes  its  effects  ;  so  do  they 
contain,  like  the  seed  in  its  little  body,  all  the  after  fruit.  They 
arc  also  the  index  of  character.  Watch  their  infinite  variety — not 
so  much  those  that  are  under  the  control  of  circumstances,  or 
thrown  up  by  the  occasion,  as  the  voluntary  flow,  following  the 
habitual  train  of  our  associations.  "  For  as  a  man  thinketh  in  his 
heart,  so  is  he."'^  Let  the  Christian  yield  himself  up  to  the  clear  ra- 
diance of  "  the  word,  as  a  discerner  of  the  thoughts  and  intents  of 
the  heart  ;"^  and  what  a  mass  of  vanity  does  only  one  day — one 
hour — bring  to  account !  What  then  is  the  result  with /Ae  ivkked  ! 
"  Evil  thoughts"  are  the  first  bubbling  of  the  corrupt  fountain.^ 
The  tide  of  evil  rolls  on  unceasingly.  Thoughts  of  iniquity"^ — 
"  vain  thoughts  lodging  within"^ — all  are  an  abomination. 

Very  different  is  his  mind  towards  his  own  people.  The  words 
of  the  pure — the  expressions  of  their  thoughts'' — are  pleasant 
words.  How  jAeasant — is  manifest  from  his  inviting  call  to  their 
intercourse  with  him  f  yet  more  from  the  open  reward  prepared 
for  them  before  the  assembled  world — "  They  that  spake  often  one 
to  another — and  thought  upon  his  name — they  shall  be  mine,  saith 
the  Lord,  in  that  day,  when  I  make  up  my  jewels."^ 

27.  He  that  is  greedy  of  gain  iroublelh  his  own  house :  but  he  that  hateih  gifts 
shall  live. 

What  an  awful  stamp  has  God  fixed  upon  covetousness  !  Idol- 
atry ;*"  abomination;"  an  evil  eye,  and  the  cause  of  poverty  ;'2 
"  the  root  of  all  evil  !"'^  Not  only  is  it  a  curse  to  the  sinner,  but 
often  a  trouble  to  his  house.  So  did  Lot,'^  Achan,^^  SauV^  Ahab,'^ 
Gehazi,^^  Jehoiakim,'^  and  the  Jews,^°  find  it.  And  often  in  our 
own  day  has  greediness  of  gain  plunged  whole  families  into 
misery  in  ruinous  speculations  !^'  For  where  the  enriching  bless- 
ing of  God  is  not  desired  or  sought,  we  cannot  wonder  that  it  be 
withheld  ! 

Can  the  man  of  God  do  so?     Not  only  would  he  refuse,  but  he 

1  Chap.  xxiv.  9.  Gen.  vi.  5.  Even  an  Heathen  accurately  described  them.  Avto^- 
Oovaf  nnyai  ti;«  KaKtag.  '  The  indigenous  fountain  of  evil.' — Plutarch.  Moral.  Again — 
'  If  thou  wouldest  unlock  the  door  of  thine  heart,  thou  wilt  find  a  storehouse  and  trea- 
sury of  evils  diversilied  and  full  of  numberless  passions.'     Ibid. 

2  Chap,  xxiii.  7. 

3  Hcb.  iv.  13.     KpiTtKOi — a  critic,  censuring  the  errata  with  the  most  minute  accuracy. 
*  Matt.  XV.  19.  5  isa.  Ux.  7.  «  Jcr.  iv.  14. 

7  Matt.  xii.  34.     Comp.  Ps.  xxxvii.  30,  31.                     s  Ver.  8.     Cant.  ii.  14. 

9  Mai.  iii.  Hi,  17.  "»  Eph.  v.  5.     Col.  iii.  5.     Comp.  Job  xxxi.  24. 

.  »  Psalm  X.  3.  12  Chap,  xxviii.  22.                       '^  1  Tim.  vi.  •),  10. 

"  Gen.  xiii.  10,  11  ;  xiv.  12;  xix.  14,  30.  is  Jos.  vii.  1,  15,  2-1,  with  Ueut.  vii.  28. 

16  1  Sam.  XV.  19—26.  i^  1  Kings  xxi.  1—14,  19—22.     2  Kings  ix.  -^4— 26. 

18  2  Kings  V.  20—27.  i9  Jer.  xxii.  13,  18—30.            2"  Ibid.  vi.  12,  13 ;  viu.  10. 
21  Hab.  ii.  9,  10. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  191 

hateth,  gifts,  not  only  in  the  corrupting  influence  of  bribes,'  but  in 
any  case,  that  would  bring  dishonor  upon  his  God.  For  this  rea- 
son Abraham  refused  the  gifts  of  the  king  of  Sodom,'*  and  Peter 
the  enticement  of  Simon. ^  The  man  who  thus  walks  in  integrity 
does  not  he  live  on  high  in  the  special  favor  of  his  God  V  Does 
not  he,  who  hateth  this  world's  gifts  for  the  affliction  of  the  cross, 
"  receive  an  hundred-fold  recompence  in  this  life,  and,  in  the  world 
to  come,  everlasting  life ?'"'  'Let  their  money  perish  with  them' 
(was  the  noble  confession  of  the  Marquis  of  Vico,  nephew  to  Paul 
V.)  '  that  prefer  all  the  world's  wealth  before  one  day's  communion 
with  Jesus  Christ  and  his  despised  people.'^ 

28.  The  heart  of  the  righteous  studieth  to  answer:   but  the  mouth  of  the  wicked 
pourelh  out  erAl  things. 

Consideration  is  an  important  part  of  the  Christian  character ; 
nowhere  more  important  than  in  the  discipline  of  the  tongue. 
Think  twice  before  we  speak  once.  "  The  wise  man's  heart  is  in 
his  right  hand,"^  that  he  may  weigh  his  words,  and  studi/  how  to 
answer,^  and  be  ready  "always  to  give  an  answer  to  him  that  ask- 
eth  a  reason  of  the  hope  that  is  in  him."^  Though  there  may  be 
"  good  treasure"  within,  yet  we  must  carefully  ponder  to  draw  from 
it  "  a  word  in  due  season. ''■"  Often  may  we  reflect  upon  ourselves, 
for  speaking  hastily.*'  And  indeecL  when  that  comes  out  which  is 
uppermost,  nothing  but  the  dross  oi  evil  can  be  looked  for  ?  Many 
stumblings  have  been  made  by  speaking  from  the  hasty  feeling  of 
the  moment,  rather  than  from  a  well-balanced  and  considerate 
judgment.  In  this  haste,  Joshua  was  beguiled  by  the  Gibeonites  ;'2 
David  indulged  a  burst  of  murderous  revenge  ;'=*  Peter  would  fain 
have  dissuaded  his  master  from  the  work,'^  which  he  came  down 
from  heaven  to  do,  and  without  which  we  should  have  been  a 
world  eternally  lost.  Cultivate  a  pondering  mind.  If  ever  asked 
to  open  an  important  suljject,  throw  it  not  off  hastily  ;  nor  give  an 
answer,  till  it  has  been  obtained  from  God,  For  the  hearths  studij 
to  ansiver,  necessarily  implies  prayer — the  only  medium  of  receiv- 
ing the  "wisdom  that  is  profitable  to  direct.'"^  Nehemiah  darted 
up  his  prayer  for  the  a7isiver  for  the  moment,  and  how  graciously 
was  it  vouchsafed  !'«  This  is  more  especially  a  Ministerial  respon- 
sibility for  the  many  cases  of  conscience,  that  require  "  the  tongue 
of  the  learned" — a  word  of  wisdom,  conviction,  or  consolation. 
How  can  "  the  priest's  lips  keep  knowledge,'"^  unless  the  heart,  un 
der  his  Master's  teaching,  studieth  to  ansioer  7 

The  wicked  have  no  such  restraint.     He  cares  not  what  he  says, 

1  Ex.  xviii.  21 ;  xxiii.  8.     Deut.  xvi.  19. 

2  Gen.  xiv.  22,  23.  3  Acts  viii.  18—20. 

4  Ps.  XV.  5.     Isa.  xxxiii.  15,  IG.     Jer.  xxii.  15,  16.     Ez.  xviii.  5 — 9. 

5  Heb.  xi.  24—26.     Matt.  xix.  29,  30. 

6  See  his  interesting  history  in  Dr.  M'Crie's  Reformation  in  Spain, 

7  Eccles.  X.  2.  8  Chap.  x.  31,  32;  xiii.  16;  xvi.  23.  »  1  Pet.  iii.  15. 

10  Ver.  23.     Matt.  xii.  34.  n  Ps.  xxxi.  22;  cxvi.  11.  n  Jos.  ix.  14,  I5k 

13  1  Sam.  XXV.  13—21.  u  Matt.  xvi.  22. 

15  Chap.  u.  1—6.    Eccl.  x.  10.  is  Neh.  ii.  1—6.  "  Mai,  ii.  7, 


192  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

It  is  of  little  consequence  to  him,  whether  it  be  true,  or  welL-timed, 
or  whom  it  wounds.  His  poisoned  fountain  jioirretli  out  poisonous 
waters.'  Yet  fearful  is  it  to  think,  how  every  light  word  brings  its 
account,*^  and  will  be  found  a  '  hot  coal  to  make  the  fire  of  hell 
burn  more  fiercely.'^  Such  a  plague  often  infests  the  Church.* 
"  From  such  withdraw  thyself."^  Separation  is  the  keephig  of  the 
soul. 

20.   The  Lord  is  far  from  the  wicked :  but  he  heareth  the  prayer  of  the  righteous. 

Such  is  the  Lord's  difference  between  these  two  classes.  He  is 
equally  near  to  them  both  in  his  essence.^  But  in  his  favor  he  is 
far  from  the  wicked^''  and  rejects  their  prayer.^  He  is  near  to 
the  righteous^  and  heareth  them.®  His  distance  from  the  wicked 
is  to  tlieir  hearts'  desire.^"  Yet  does  he  sometimes  make  thera. 
groan,' '  as  they  will  sink  hereafter,  under  its  final  and  everlasting 
curse. '^  But  who  can  estimate  the  grace  that  calls  these  "  stout- 
hearted, that  are  afar  off,  to  hearken,  and  brings  near  righteous- 
ness and  salvation  to  them?'"^  Inexpressible  must  be  the  guilt  of 
despising  such  free,  abounding,  mercy  !'^ 

But  to  the  righteous^  he  is  most  graciously  near.'^  He  heareth 
their  breath,  when  there  is  no  voice  ;'^  their  desire  and  weeping, 
when  there  are  no  words  ;'^  their  stammering,  when  there  is  no 
gift.'^  Wonderful  indeed  is  it,,  that  he  should  hear  such  frayers^ 
polluted  as  thSy  are  in  their  very  breath.  Yet  does  our  compas- 
sionate High  Priest  wait  for  these  vile  offerings  at  the  door  of  the 
oracle  ;  and  in  his  golden  censer  they  appear  spotless  before  the 
throne.'®  For  his  sake  we  are  not  only  borne  with,  but  accepted. 
Add  to  which — our  prayers  his  own  Spirit  has  dictated.^"  How 
then  can  he  turn  away  from  them  ? 

Yet  the  enemy  will  suggest  the  doubt.  Does  he  hear  7  Well 
he  knows,  what  a  shelter  prayer  is  from  his  assault ;  and  gladly 
would  he  drive  us  from  it.  '  Am  I  righteous  T  Be  it  so,  that  thou 
art  not.  But  is  not  thine  advocate  so  ?^'  Then  put  thy  prayers 
in  his  hands.  Thou  canst  not  doubt  his  access  to  God  ;  or  that 
the  ear,  that  may  be  shut  to  thee,  is  open  to  him.  "Wouldst  thou 
be  spoken  for  to  the  king  7"*^  Stammer  out  the  prayer  to  thy 
Friend — "  O  Lord,  I  am  oppressed  ;  undertake  for  me."^^ 

'But  I  see  no  answer.'  Correct  the  errors  of  sense  by  faith  in 
his  word,  which  declares — whatever  appearances  may  be — He 
heareth.     .Tudge  not  by  thy  feelings  or  conceptions,  but  by  his  own 

'  Ver.  2;  xiii.  16.     Ecc.  x.  3,  12—14.  2  Matt.  xii.  .36. 

3  Carlwright  in  loco.  i  Tit.  i.  10,  11.    2  Pet.  ii.  18.  5  1  Tim.  vi.  3—5. 

6  Ver.  3.    Jer.  xxiii.  23,  24.     Acts  xvii.  27,  28. 

^  Psalm  xxxiv.  16.     Jer.  xviii.  17.     Amos  ix.  4. 

8  Isa.  i.  11.     Jer.  xiv.  12.     Ez.  viii.  18.  9  Ps.  xxxiv.  15.     1  Pet.  iii.  12. 

'"  Job  xxi.  14.  "  Ex.  xxxiii.  1 — 7.     1  Sam.  xxviii.  6.     Hos.  v.  15.     Mic.  iii.  4. 

12  Ps.  Ixxiii.  27.     Matt.  xxv.  41.    2  Thess.  i.  9.  '^  Isa.  xlvi.  12,  13. 

1*  Acts  xiii.  38—46.  '5  Ps.  xxxiv.  18;  cxlv.  18,  19. 

.'6  Neh.  ii.  4.     Lam.  iii.  56.  '^  Ps.  xxxviii.  9;  vi.  8.  '^  Is.  xxxviii.  14. 

'9  Rev.  viii.  3,  4.  20  Rom.  viii.  26,  27.  21  1  John  ii.  1. 

*2  2  Kings  iv.  13.  23  jsa.  xxxviii.  14. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  193 

unchangeable  word — by  the  manifestation  of  his  name;'  that  he 
will  refuse  thee  nothing  that  is  really  good  ;  that  thou  dost  obtain, 
if  not  what  thou  desirest,  yet  what  upon  the  whole  is  best  and 
fittest  for  thee.  Have  patience  with  God.  Dictate  nothing.  Com- 
mit thy  will  to  him.  Say  not—"  I  will  that  thou  give  me  by  and 
by.'"*  Leave  time  and  all  to  him.  If  he  does  not  answer  in  thy 
time,  he  will  in  his  own  far  better  season.^ 

Study  the  character  of  God.  It  is  not  the  Judge  on  his  seat ;  or 
the  King  on  his  throne  of  state  ;  but  the  Father  in  the  full  flowing 
of  his  love.  Is  not  this  attraction  ?  In  the  sharpest  trial — not  all 
the  world — not  all  the  power  of  hell — can  bar  thine  access  to  him. 
No  child  runs  to  his  Father  with  such  a  confidence  as  thine. 
Never  will  he  chill  the  heart,  that  throws  itself  upon  his  love. 

Then  honor  him  in  this  confidence.  Shew  that  you  really 
mean  what  you  say.  Bring  to  him  no  general  petitions  (the  signs 
of  an  heartless  frame)  but  definite  objects.  Tell  him  what  you 
want,  and  all  that  you  want.  Prize  his  presence  supremely — the 
pleasures  of  the  closet  above  all  privileges.  No  creature — not  even 
the  company  of  Apostles — can  compensate  for  the  loss  of  Him. 
Wrestle  in  prayer,  but  sit  still  in  faith.  He  has  bound  himself  by 
his  own  promises.  And  the  fulfilment  of  them  in  answer  to  prayer 
will  quicken  confidence  and  praise. 

30.  The  light  of  the  eyes  rejoicetli  the  heart ;  and  a  good  report  maketh  the  bones 
fat. 

The  eye  is  the  medium  of  the  most  rational  enjoyment.  Most 
elevating  is  the  sight  of  the  wonders  of  the  creation  !  The  Psalm- 
ist's Hymns  of  praise  finely  portray  his  delight.^  Glowing  was 
the  joy,  which  burst  from  the  wise  ]iian"'3  heart  in  the  sight  of  the 
morning  glory — "  Truly  light  is  sweet,  and  a  pleasant  thing  it  is 
for  the  eyes  to  behold  the  sun."^  Look  also  at  gracious  and  unex- 
pected providences — How  did  the  light  of  the  aged  Patriarch's  eyes 
rejoice  his  heart,  when  he  embraced  his  long-lost  son  !^  A  sun- 
beam truly  vv^as  it  in  the  cloud  of  despondency  !  And  when  the 
eye  fastens  upon  the  one  object  of  attraction,  does  not  one  look 
clothed  with  light,  cast  a  glory  on  the  soul,  and  fill  it  with  life  and 
joy?^  "They  looked  unto  him  and  were  lightened."'*  And  what 
will  it  be,  when  the  whole  soul,  animated  with  Divine  Power,  shall 
centre  in  the  eye,  when  the  light  of  the  eyes  shall  present  him  to 
unclouded  view,  whom  all  heaven  adores  with  everlasting  praise  ! 

But  let  us  look  at  the  joy  of  hearing.  See  how  the  Patriarch's 
heart  bounded  at  the  good  report  of  his  beloved  Joseph.^  The 
absent  Minister  seems  to  live  again  in  the  good  tidings  of  his 
thriving  people.'"  '  How  delightful  must  it  be  to  the  humbled  sin- 
ner to  hear  the  good  report  of  salvation,  and  to  have  his  eyes 
enlightened  to   behold    the  glory   of    God   in    the   face  of  Jesus 

»  Ps.  Ixv.  2.  2  See  Mark  vi.  25.  3  Isa.  xxx.  18. 

<  Ps.  xix.  1 ;  cxi.  2.  5  Ibid.  viii.  civ.  *  Ecc.  xi.  7. 

1  Gen.  xlvi.  2i),  30.     Comp.  Chap.  xxv.  25.  «  Psalm  xxxiv.  5. 

9  Gen.  xlv.  27,  28.     Comp.  Chap.  liii.  12.  i»  1  Thess.  iii.  5—9. 

25 


194  EXPOSITION    OF    THE    BOOK    OP    PROVERBS. 

Christ!'^  The  animating  delight  with  which  the  Shepherds  saw 
the  good  report  reahzed  before  their  eyes,  can  scarcely  be  con- 
ceived.'^ So  joyful  is  it  still  to  the  humbled  sinner,  that  the  very 
"feet  of  its  messengers  are  beautiful"  in  his  eyes. ^  "Blessed  are 
the  people,  that  know  the  joyful  sound. "^ 

31.  The  ear  that  heareth  the  reproof  of  life  abidelh  among  the  wise.  32.  He 
that  refuseih  instruction  despiset'i  his  own  soul:  but  he  that  heareth  reproof  getteth 
understanding — (possesseth  an  heart,  Marg.) 

What  a  contrast  to  the  "scorner,"  lately  described,  who  "  goeth 
not  unto  the  vnse.^'*  The  circumcised  ear  heareth  the  reproof 
that  tends  to  Ufe,^  and  welcomes  it  as  a  probing  medicine,  needful 
for  the  soul's  health. '^  It  is  indeed  the  absolute  law  of  social  life, 
a  component  part  of  the  love  of  our  neighbor,®  the  bounden  obli- 
gation to  be  "our  brother's  keeper"  to  the  utmost  of  our  power.' 
And  yet  for  its  discharge  there  should  be  a  special  office  or  relation, 
or  concurrent  providential  circumstances.  So  wisely  has  God 
fenced  its  exercise  from  needless  or  wilful  provocations.  No  wise 
man  would  incur  the  reproach  of  a  tale-bearer,'"  by  thrusting  himself 
into  this  ungracious  work.  But  beautiful  indeed  is  the  sight  of  "a 
wise  reprover  upon  an  obedient  ear.""  "^rhe  man  of  God  abode  with 
the  wise.  He  took  his  meek  reprover  to  his  wife."^  He  honored 
the  faithful  messenger  of  his  Father's  rod  with  his  highest  con- 
fidence.'^ The  Apostle's  affectionate  testimony  to  his  reproving 
brother  showed,  that  he  had  heard  the  reproof  of  life.^^  This  con- 
siderate and  humble  temper  always  gets  understanding.^^  No- 
thing teaches  like  experience,  and  no  experience  is  more  useful, 
because  none  so  abasiirg,  as  rebuke.'^ 

But  he  that  refuseth  instruction.,  desjnseth  his  own  soid.^'' 
He  will  not  indeed  own  llv.  charge.  But  does  he  not  underrate  its 
high  value  and  imminent  danger,  when  he  despises  God's  warning 
and  provision  for  its  salvation?'®  "Be  thou  instructed,  O  Jerusa- 
lem, lest  my  soul  depart  from  thee.'"' 

33.  The  fear  of  the  Lord  is  the  instruction  of  wisdom:  and  before  honor  is  hu- 
mility. 

The  fear  of  the  Lord  is  described  as  the  substance'^"^ — the  begin- 
ning or  principal  part'^' — here  the  instruction — ofivisdom.  For  is 
it  not  the  medium  of  the  deepest — most  heavenly — wisdom  ? 
Though  given  under  the  law,  it  is  linked  with  the  full  privileges 
of  the  Gospel."     The  fear  of  terror  melts  away.     The  fear  of  rev- 

1  Scott  in  loco.  2  Luke  ii.  15 — 17.  ^  isa.  lii.  7. 

<  Ps.  Ixxxix.  15.  5  Vcr.  12.  ^  Chap.  vi.  23. 

7  Ver.  5  ;  xii.  18.     Comp.  Ps.  cxli.  5.  ^  Lev.  xix.  17,  18. 

9  This  obligation  was  repudiated  by  the  first  transgressor.     Gen.  iv.  9. 
10  Lev.  xix.  16.  n  Chap.  xxv.  12.  '^  1  Sam.  xxv.  39—42. 

13  2  Sam.  xii.  7 — 12.     1  Kings  i.  32.     Comp.  chap,  xxviii.  23. 
»  Gal.  ii.  1 1 ,  with  2  Pet.  iii.  15.  '5  Chap.  i.  5  ;  ix.  9  ;  xii.  1. 

16  Chap.  xxix.  15.     Rev  iii.  19.  "  Ver.  10. 

18  Matt.  xvi.  26,  with  Chap.  viii.  35,  36.  "  Jer.  vi.  18.     Comp.  Zeph.  iii.  2, 

20  Job  xxviii.  28.  21  Chap.  iv.  7;  ix.  10.     Ps.  cxi.  10. 

28  Acts  ix.  31.     Heb.  xii.  28. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  I95 

erence  fills  the  soul.     God  rejoices  in  his  mercy— the  rhilH  nf  r.^ 
in  h;s  confidence.     But  as  it  lealizes  the  preseL  o  a  tfy  Go^'u 
must  always  be  connected  with  humUity.     Indeed  whTrhVi  ?' 
grace  of  the  Gospel  can  exist  wUhout  ti?is  conservat .  "'r^i'^^^^^^^ 
Lvery  dispensation  of  God  strikes  at  the  root  of  self  exalta   on  .nH 
tends  to  that  real  absence  of  self-esteem  and  self-suffici^ncrw^^^ 
most  of  us  rather  long  after  than  attain.  ^^moiency,  which 

Most  wise  therefore  is  our  Fathers  discipline.  Before  honor 
humdUy  Indeed,  without  humUity,  Ao.or  would  be  our  tern ptl' 
tion,  rather  than  our  glory.  Had  not  the  Apostle  been  kenrdovvn 
by  a  ,nos  humbling  trial,  his  Ao;^or  would  have  been  his  ruin  ' 
The  exaltation  of  the  Lord's  people  in  providence,  s  the  efore 
often  cond^icted  through  the  valley  of  uLmatio^^  Jos  pi  waS 
raised  from  the  prison  to  the  throne.  Moses  and  David  were  aken 
from  the  Shepherd's  fold  to  feed  the  Lord's  inheritance^  Gideon 
acknowledged  himself  to  be  of  "  the  least  of  the  families  of  Israel'" 
Ruth  w^s  humbled  by  adversity,  ere  she  was  raised  to  the  hic^h 
honor  of  a  Mother  in  Israel,  and  progenitor  of  the  Saviour  ^  Ab" 
gail  confessed  herself  unworthy  to  wash  the  feet  of  hei'  Lord's 
servants  before  she  was  honored  to  be  his  wife.^  "  And  in  the 
dady  walk  of  life,  the  lowest  place  is  the  pathway  to  honor  « 

The  sarne  principle  obtains  in  the  dispensations  of  grace  "  He 
hat  humbleth  himself  shall  be  exalted  in  due  time."^^  Not  that  in 
the  forgetfulnessofour  high  privileges  and  confidence,  w-e  a^e  to 
be  weighed  down  in  a  sense  of  degradation.  The  true  humility 
which  realizes  our  vileness,  casts  us  most  simply  upon  (he  fie' 
sources  of  the  gospel,  so  that  the  most  humble  is  the  most  t  un!" 
phant  believer  '  The  lower,  then,  any  descend  in  hun  matiJi  the 
higher  they  shall  ascend  in  exaltation.  The  lower  this  fo  n  if 
tion  of  hu^nUity  is  laid,  the  higher  shall  U.e  roof  ^f "J:;;  be  ovt 

And  was  not  this  the  track  of  our  beloved  Lord-6e/b/-e  honor 
hu7mhty~ih^  cross  before  the  crown?  How  deep  was  tlmde' 
scent,  by  which  he,  who  was  infinitely  more  than  Z-b  came  "a 
worm  and   no  man !"«     And  yet  the  honor  which  rewarde     this 

Je  us  c'hH'si  -  ^"«T  T  f  ''"•  •;  ^'  ^"^^  "°^  ^''«^->»  ^0  follow 
Jesu.  Christ  -  Is  it  a  light  privilege  to  follow  in  the  pathway 
consecrated  by  his  steps— irradiated  by  his  smile  ?'2  ^  ' 

-  Phil  h''5-u  '  ^''- "  '•      ,;  :?:^^pp  -.  '«-•       » ^i^-r  - 

«  Matt.  xi.  29,  3b ;  xx.  26-28.     John  xiS.T4,T5  ""• 


196  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


CHAPTER   XVI. 

1.  The  prepai-ations  (disposings,  Marg.)  of  the  heart  in  man,  and  the  answer 
of  the  tongue,  is  from  the  Lord. 

The  grand  question  is  here  decided — Who  is  the  first  mover  in 
the  work  of  conversion  ?  Can  man  prepare  his  own  heart  for  tire 
grace  of  God?  The  preparations  of  the  heart  in  man  are  from 
the  hord}  He  takes  the  stone  out  of  the  heart,  that  it  may  feel  j^ 
draws  it,  that  it  may  follow ;  quickens  it,  that  it  may.  live.  He 
opens  the  heart,  that  he  may  imprint  his  own  law,  and  mould  it 
into  his  image.^  He  works,  not  merely  by  moral  suasion,  or  by  the 
bare  proposal  of  means  of  uncertain  power ;  but  by  invisible 
Almighty  agency.  The  work  then  begins  with  God.  It  is  not, 
that  we  first  come,  and  then  are  taught.  But  first  we  learn  ;  then 
we  come.^     His  grace  both  prevents  and  co-operates.^ 

Shall  we  then  indolently  wait,  until  he  works?  Far  from  it. 
We  must  work,  but  in  dependence  upon  him.  He  works  not 
without  us,  but  with  us,  through  us,  in  us,  by  us  ;  and  we  work 
in  him.^  Ours  is  the  duty  ;  his  is  the  strength.  Ours  the  agency  ; 
his  the  quickening  life.  His  commands  do  not  imply  our  power  to 
obey,  but  our  dependence  upon  him  for  the  grace  of  obedience. 
He  gives  what  he  commands,  and  'his  promises  are  the  ground  of 
our  performances.'^  Our  works  are  not  the  cause,  but  the  effect 
of  his  grace  ;  and  never  could  they  come  out  of  us,  until  God  had 
first  put  them  in  us. 

The  fruit  also  as  well  as  the  root — the  answer  of  the  tongue,  no 
less  than  the  preparation  of  the  heart — is  from  the  Lord.  The 
tongue  of  the  ungodly  is  under  Divine  restraint.^  And  when  the 
Christian's  thoughts  are  marshalled  in  due  order,  does  not  he  de- 
pend upon  the  Lord  for  utterance?^  Often  in  prayer,  the  more  we 
speak,  the  more  we  leave  unspoken,  till  the  answer  of  the  tongue 
is  fully  given,  "crying,  Abba,  Father.""*  But  the  fluency  of  the 
tongue  without  the  preparation  of  the  heart— when  prayer  is  with- 
out special  business,  when  we  read  the  precious  promises,  and  carry 
not  a  word  to  j)lead  before  the  throne — this  is  man's  dead  formality 
— not  from  the  Lord- — an  abomination  in  his  sight. 

This  habit  of  dependence  must  continue  to  the  end.  We  can 
no  more  prepare  ourselves  after  grace  received,  than  before  it." 
He  who  "  is  the  author,"  must  be  "  the  Finisher,  of  faith." '^     He  is 

'  Ps.  X.  17.  '  From  him  all  holy  desires,  all  good  counsels,  and  all  just  works,  do 
proceed.' — Liturgy. 

2  Ez.-xxxvi.  20.  3  Acts  xvi.  14.    Jer.  xxxi.  33.     2  Cor.  iii.  3,  18. 

4  John  vi.  44,  45.  s  Art.  x.  s  phil.  ii.  12,  13,  with  Job  xi.  13. 

7  Bishop  Reynolds's  Works,  p.  129.  8  Num.  xxii.  18—20.    John  xi.  49—52. 

9  Eph.  vi.  19.  »"  Gal.  iv.  6. 

"  Isa.  xxvi.  12.  2  Cor.  iii.  5.  '  I  beg'— said  Jerome — '  that  I  may  receive ;  and  when 
I  have  received,  I  beg  again.'  '*  Heb.  xii.  2. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  197 

"Alpha  and  Omega,  the  beginning  and  the  end,"i  in  this  Almighty 
work.  Our  happiness  and  prosperity  is  in  the  humbling  praisino- 
acknowledgment — "  By  the  grace  of  God  I  am  what  I  am  :"^  De- 
pendence is  not  the  excuse  for  indolence,  but  the  spring  of  active 
energy.^ 

And  if  man's  reason  disputes — '  If  God  does  not  give  me  grace, 
how  can  I  come  V — we  ask — Did  you  ever  desire — did  you  ever 
ask  for  grace  ? — If  not — how  can  you  complain  that  you  have  ne- 
ver received  it  ?  If  helplessness  is  really  felt — if  it  brings  convic- 
tion, grace  is  ready  to  be  vouchsafed.     Ask,  and  have. 

2.  All  the  ways  of  a  man  are  clear  in  his  own  eyes :  but  the  Lord  loeigheth  the 
spirits. 

If  man  were  his  own  judge,  who  would  be  condemned  ?  But 
man  judges  by  acts  ;  God  by  principles.  His  eye  therefore  beholds 
a  mass  of  corruption ;  while  all  the  ways  of  a  man  are  dean  in 
his  own  eyes.^  He  confesses  himself  indeed  to  be  a  sinner.  But 
what  his  sins  are  he  knows  not ;  probably  only  venial,  and  abun- 
dantly compensated  by  his  fancied  virtues.  "Ye  are  they," — 
said  our  Lord  to  men  of  this  stamp — "that  justify  yourselves  be- 
fore men :  but  God  knoweth  your  hearts,  for  that  which  is  highly 
esteemed  among  men  is  abomination  in  the  sight  of  God."'^  Some- 
times we  see  this  delusion  under  the  most  shadowy  cover.  Pilate 
washed  his  hands,  and  was  clean  in  his  oiun  eyes,  from  the  blood 
of  his  condemned  victim.®  The  murderers  of  Christ  were  clean, 
by  refraining  from  the  defilement  of  the  judgment-hall,  and  by  eat- 
ing the  passover.^  The  persecution  of  the  Church  blinded  their 
consciences  in  the  sincerity  of  unbelief.^  Often  has  the  self-de- 
ceiver passed  into  eternity  under  a  credible  profession.  But  how 
does  he  stand  before  God  ?  He  never  acted  from  principle :  He 
had  the  form  and  shape  of  a  Christian,  so  drawn  to  life  as  to  pass 
for  a  living  man.  But  the  eyes  that  are  as  a  flame  of  fire  bare  wit- 
ness— '  Thou  hast  a  name  that  thou  livest,  but  thou  art  dead."' 
External  forms  without  a  sanctified  heart  is  a  baseless  religion. 
The  Lord  "weighs"  not  "the  actions"'"  only  but  the  spirit.  His 
eye  discerns  if '  but  one'  grain  too  light,  and  pronounces  the  sen- 
tence. .  Saul  was  thus  "  weighed  in  the  balances,  and  found  want- 
ing."" And  "  if  thou.  Lord,  shouldst  mark  iniquities" — the  short- 
comings of  thy  full  and  righteous  demands,  "  O  Lord,  who  shall 
stand  ?"i^ — Must  we  not  fly  from  Omniscience  to  satisfied  justice,  and 

1  Rev.  xxii.  13.  2  i  Cor.  xv.  10. 

3  '  Quamvis  enim,  nisi  adjuvante  illo,  sine  quo  nihil  possuiiius  fecere,  os  non  possu- 
mus  aperire ;  tamen  nos  aperiinus  illius  adjumento  et  opere  nostro.'  Aug.  contra  duas 
epist.  Pelag.  ad  Bonif.  Commentators  appear  to  be  much  perplexed  on  the  translation 
of  this  verse.  Many  give  it,  as  if  the  preparations  or  disposings  (Marg.)  of  the  heart 
were  in  man,  but  the  answer  of  the  tongue  from  the  Lord.  But  Holdtn,  as  the  result 
of  a  minute  and  critical  examination,  has  substantially  vindicated  the  received  translation. 

*  Gen.  vi.  5.     Ps.  xiv.  2,  3,  with  chap.  xxi.  2.  5  Luke  xvi.  15. 

6  Matt,  xxvii.  24.  '  John  xviii.  28.  8  ibid.  xvi.  2.     Acts  xxvi.  9. 

9  Rev.  iii.  1.  10  1  Sam.  ii.  3;  xvi.  7. 

"  Ibid.  XV.  7—24.     Dan.  v.  27.  '2  Ps.  cxxx.  3.     Comp.  cxliii.  2. 


198  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

there  find,  that  "there  is  forgiveness  with  God?'"  Joyous  indeed 
is  it  to  mark  the  even  balances  of  our  Judge ; — in  one  scale  his 
own  perfect  law;  in  the.other — his  Son's  perfect  obedience.  Here, 
O  my  God,  is  my  peace,  my  security.  "  Thou,  mo.~t  upright,  dost 
weigh  the  path  of  the  just."^  But  oh  !  place  the  blood  of  thy  be- 
loved Son  ever  in  the  scale  of  thy  justice,  and  we  will  render  to 
thee  the  glory  of  thy  wondrous  work  of  grace. 

3.  Commit  thy  works  unto  the  Lord,  and  thy  thoughts  shall  be  established. 

No  moral  rules  can  effectively  discipline  an  unsettled  mind — 
that  canker  to  Christian  peace.  Faith  is  the  only  principle  of  solid 
establishment.^  Here  was  our  original  happiness  and  security. 
Independence  was  the  destruction  of  our  well-being.''  The  re- 
turn to  this  humble  simplicity  was  the  blessing  of  the  gospel. 
"  In  all  thy  ways  acknowledge  him"^ — is  the  rule  of  peace. 
Eliezer  found  his  way  prospered,  and  his  thoughts  established,  in 
committing  his  work  to  the  Lord.^  This  contidence  was  the  stay 
of  our  beloved  Lord  in  his  great  work.''  Prayer  was  the  exercise 
of  his  faith.  Establishment  was  the  issue.^  Has  the  fretting 
spirit  ever  tried  this  true  remedy?  Actively  were  the  two  hands 
of  faith  and  prayer  engaged  in  making  over  our  burdens  to  our 
Father.  To  have  a  sanctuary  to  flee  to — a  God,  on  whom  to  roll 
our  cares  ;^  to  lean  to  his  wisdom,  and  rest  on  his  faithfulness — 
Here  is  a  chamber  of  quietness  in  the  most  distracting  anxieties — 
"So  he  giveth  his  beloved  sleep."^"  Commit  then  all  thy  ivorks  to 
him.  Seek  to  him  for  strength  and  guidance  in  all — Look  to  him 
for  success  in  all.  lloll  on  him  the  great  work  of  thy  soul's  salva- 
tion. Be  satisfied  with  his  management  of  thy  concerns.  The 
active  energy  of  faith  at  the  throne  of  grace  will  establish  thy 
thoughts  in  the  peace  of  God,  and  keep  thy  soul  in  fortified  secu- 
rity.'^ Thy  burden  is  now  cast  upon  one,  who  is  better  able  to  bear 
it.''*  The  mind  is  now  easy ;  the  thoughts  composed ;  quietly  wait- 
ing the  issue  of  things  ;  knowing  that  all,  that  is  for  thy  good,  and 
the  glory  of  thy  God,  shall  be  brought  to  pass.'^  Thus  "  we  which 
have  believed  do  enter  into  rest.""  "  But  if  ye  will  not  believe," — so 
speaks  the  solemn  warning — "surely  ye  shall  not  be  estabhshed."'^ 

4.  The  Lord  hath  made  all  things  for  himself:  yea,  even  the  wicked  for  the  day 
of  evil. 

Every  workman  has  some  end  for  his  work.  God  has  the  high- 
est end.  It  is  his  exclusive  prerogative  to  be  his  own  end  in  all 
his  works. '«      The  Lord  hath  made  all  things— sdl  the  events  of 

1  Gal.  iii.  10,  13,  with  Ps.  cxxx.  4.  2  isa.  xxvi.  7. 

3  Ps.  cxii.  7.     Isa.  xxvi.  3.  ^  Gen.  iii.  5.  ^  Chap.  iii.  6, 

6  Gen.  xxiv.  ■:■  Isa.  xhx.  4;  1.  7—9.  ^  John  xvii.  xviii.  1,  2. 

9  M.  R.  '  Volve  in  Dominuin  quse  tibi  facienila  sunt.'— Michachs.  Ps.  xxxvii.  5. 
M.  R. 

10  Ps.  cxxvii.  2.  11  Phil.  iv.  6,  7,  fpupnTCi.  '2  Ps.  Iv.  22.     1  Pet.  v.  7. 

'3  Ps.  cxii.  7.     Rom.  viii.  28.        •<  Heb.  iv.  3.        is  Isa.  vii.  7—9.    2  Chron.  xx.  20. 

16  Isa.  xliii.  7:  xlviii.  11,  12.  Rom.  xi.  36.  Rev.  iv.  10,  11.  See  President  Ed- 
wards's thoughtful  and  interesting  discussion.— '  God's  chief  end  in  creation.'  Chap,  i 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  199 

nations — all  the  dispensations  of  Providence— /or  himself ;  not  to 
fill  up  a  vacuum  (for  vvliat  vacuum  could  tliere  be  to  the  fountain 
of  sufficiency  ?)— but  for  the  manifestation  of  his  glory  to  llie  in- 
telligent creation.*  Even  the  wicked— ihow^h  their  existence  uiiHit 
seem  scarcely  reconcileable  to  the  divine  perfections— are  included 
in  this  grand  purpose.  '  It  is  the  greatest  praise  of  his  wisdom, 
that  he  can  turn  the  evil  of  men  to  his  own  glory  I'^  He  hath 
made  even  the  wicked  for  the  day  of  evil. —  Wicked  they  are  of 
themselves.  He  made  them  not  so.^  He  compels  them  not  to  be 
so.^  He  abhors  their  wickedness.  But  he  foresaw  their  evil.  He 
permitted  it,  and  though  "  he  hath  no  pleasure  in  their  death,"'  he 
will  be  glorified  in  them  in  the  day  of  evil,''  as  the  monuments  of 
his  power,  his  justice,  and  his  long-suffering. '' 

Clearly  therefore  God  is  not  the  Author  of  sin.  He  cannot  im- 
part what  he  has  not — what  is  contrary  to  his  nature.  Infinite  f>er- 
fection  cannot  impart  imperfection.  Absolute  holiness  cannot  be 
the  cause  of  sin,  though  (like  the  law)'  it  may  be  the  innocent  oc- 
casion or  excitement  of  it.  If  he  foreknows—'  infinite  foreknow- 
ledge'— as  Edwards  profoundly  observes—'  proves  the  necessity  of 
the  event  foreknown  ;  yet  it  may  not  be  the  thing  which  causes 
the  necessity.'*  He  can  decree  nothing  but  good.  If  he  permits 
evil,  so  far  as  not  to  hinder  it,  he  hates  it  as  evil,  and  permits  it 
only  for  the  greater  good— the  greatest  of  all  good— the  more  full 
manifestation  of  his  own  glory  in  it,  and  out  of  it.  He  will  be 
glorified  in,  or  on  all  his  creatures.  "All  thy  works  shall  praise 
thee ;  O  Lord."'"  His  retributive  justice,  no  less  than  the  riches  of 
his  glory.ii  The  flames  of  hell  exalt  the  reverential  praises  of  hea- 
ven.—"  And  again  they  said— Alleluia.  And  her  smoke  rose  up 
for  ever  and  ever.""^ 

5.  Every  one  tlial  is  proud  in  heart  is  an  abomination  to  the  Lord:  thou'-rh  hand 
join  in  hand,  he  shall  not  be  unpunished — '^held  innocent,  Marg.)  '' 

The  hatefulness  of  a  proud  look  has  been  mentioned. '^  But  the 
Searcher  of  hearts  marks  pride  in  heart  under  a  humble  look.'* 
Men  see  no  abomination  in  this  secret  spirit.  It  brings  no  disorace. 
Nay,  it  is  often  thought  to  be  high-minded.  But  it  keeps  bac'k  the 
heart  from  God.     It  lifts  up  the  heart  against  him.     It  speaks,  as 

Works  i.     Could  there  be  a  clearer  demonstration  of  the  divinity  of  Christ    than  the 
representation  of  hitn,  as  the  great  end  of  creation  ?     Col  i   16  ' 

1  Isa.  xliii.  21  ;  Ix.  21  ;  Ixi.  3.     Eph.  i.  5  ;  iii.  10.  '       '  2  Bishop  Hall 

3  Gen.  •■26/27.     Eccl.  vii.  29.  4  John  lii.  19.  5  Ez.  xxiiii.  11. 

6  Job  xxi.  30.     2  Pet.  u.  9.  7  Rom  ix   17  ^-^ 

8  Ibid.  vii.  5,  8,  1  l-lS.     1  Cor.  XV.  56.  ' 

9  Treatise  on  Will,  Part  ii.  Sect.  12.  See  also  Doddridge's  valuable  note  on  Luke 
xxii.  22. 

">  Ps.  cxlv.  10. 

"  Rom.  ix.  22,  23.     Bishop  Sanderson's  Sermon  on  Rom.  xv.  6. 

•2  Rev.  XIX.  3.  '  God  made  man  neither  to  save  nor  damn  him,  but  fir  his  own  glory. 
And  It  IS  secured,  whether  in  his  salvation  or  damnation.  (See  2  Cor.  ii.  15.)  Nor  did, 
nor  does,  God  make  man  wicked.  He  made  man  upright.  Man  makes  himself  wicked ; 
and  being  so,  God  may  justly  appoint  him  to  damnation  for  his  wickedness:  in  doing 
which  he  glorifaes  his  justice.'     Gill  in  loco.     See  also  Scott. 

"  Chap.  vi.  17.  14  Zech.  vii.  5.     Matt.  vi.  16.     Luke  xvi.  15. 


200  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

if  contending  the  supremacy  with  him.'  When  it  thus  strikes  at 
God,  what  wonder  that  God  strikes  at  it*^ — (hat  he  stamps  it  as  an 
abomifiation  to  him  ? 

llow  unseemly  moreover  is  this  sin  !  Such  a  creature — so  ut- 
terly dependent — so  fearfully  guilty — yet  proud  in  heart !  This  is 
indeed  a  true  child  of  a  fallen  parent,  who,  in  dreaming  himself  to 
be  as  God,  made  himself  hke  the  devil.^  Many  are  the  forms  of 
this  hateful  spirit.  Some  are  proud  of  their  beauty  ;  some  of  their 
talents  ;  some  of  their  rank  ;  some  of  their  goodness — all  forget- 
ting, that  they  "  have  nothing  which  they  have  not  received  ;"^  all 
unconscious,  that  they  are  an  ahoniination  to  the  Lord. 

Perhaps,  however,  this  declaration  applies  more  distinctly  to 
proud  combinations  against  God — hand  joining  in  hand.^  What 
is  all  this  force,  but  the  worm  "  striving  with  his  Maker  ?^  "  Who 
is  the  Lord  ?" — was  the  boast  of  haughty  Pharaoh. — Let  him  and 
his  people  go  to  the  Red  Sea,  and  learn. '^  Hand  joining  in  hand 
shall  not  be  held  innocent — shall  not  be  unpunished.  The  Babel 
combination  was  blasted  with  confusion.**  The  "  associations" 
against  the  holy  child  Jesus  were  "  broken  in  pieces."^  The  infidel 
conspiracies  of  Voltaire  and  his  school  have  been  overthrown.  And 
thus  in  our  own  day,  will  all  Social  and  Chartist  banding  together 
for  wickedness,  only  manifest  more  gloriously — "  There  is  no  wis- 
dom, nor  understanding,  nor  counsel  against  the  Lord."'" 

6.  By  mercy  and  truth  iniquity  is  purged :  and  by  the  fear  of  the  Lord  men  de- 
fart  from  evil. 

The  jiwiging  of  iniquity  directs  us  at  once  to  expiation.'' 
Therefore,  to  connect  it  with  man's  mercy  and  truth.,  is  to  overturn 
the  foundation  of  the  Gospel.  These  are  duties  to  be  performed  ; 
not  atonement  for  sin.  And  often  are  they  performed  by  men  des- 
titute of  the  grace  of  God,  whose  iniquities  therefore  are  not 
purged.  It  is  then  God's  mercy  and  truth — shadowed  forth  in 
the  daily  sacrifices — that  here  irradiates  the  system  of  practical 
godliness.  Man  would  purge  iniquity  by  repentance  ;  God  by 
sacrifice — not  by  a  simple  deed  of  mercy,  nullifying  the  sanction 
of  the  law  ;  but  by  the  combined  manifestation  of  truth,  fulfiUing 
these  sanctions  upon  the  Surety,  which  mercy  provided. '^  So  glo- 
riously do  these  two  attributes  harmonize  !  We  enquire  not  to 
which  we  owe  most.  Both,  like  the  two  pillars  of  the  temple'^ 
— combine  to  support  the  Christian  confidence  ;'^  so  that,  though 
there  may  be,  and  is,  material  for  condemnation,  even  in  the  holi- 
est saint ;  actual  condemnation  there  is  not — there  cannot  be.'^ 

Yet  iniquity  is  not  purged,  that  we  should  wallow  again  in  the 

•  Ez.  xxviii.  2.    Zeph.  ii.  15.  2  1  Pet.  v.  5.  3  Gen.  iii.  4. 

*  1  Cor.  iv.  7.  5  Chap.  xi.  21.     Ps.  lix.  3,  12,  13.  6  Isa.  xlv.  9. 

7  Ex.  V.  2 ;  xiv.  26—30.  8  Gen.  xi.  1—9.  »  Isa.  viii.  9.     Ps.  ii.  1—5. 

10  Chap.  xxi.  20. 

"  Junius  and  Trcmelhus,  Schultens,  Geier,  Michaehs,  &c.     Comp.  Heb.  i.  3 :  ix. 
14;  X.  2. 
'2  Isa.  Hii.  6.     2  Cor.  v.  21.  »  i  Kings  vu.  21.  »  Ps.  Ixxxv.  9,  10. 

'5  Rom.  vii.  14 — 25,  with  viii.  1. 


EXPOaiTION  OF  THE  BOOK  OF  PROVERBS.  201 

mire.  God  shows  the  deepest  abhorrence  of  sin  in  the  very  act 
of  its  expiation.  And  do  not  you,  Christian,  know  iiis  "  forgive- 
ness, that  he  may  be  feared  ?"'  Do  you  not  learn  to  depart  from 
evil,^  "  perfecting  hoUness  in  the  fear  of  God  V^  Not  that  we  are 
held  to  our  duty  by  a  legal  fear.  The  slave  is  changed  into  a 
child.  Filial  confidence,  like  a  sevenfold  shield,  covers  him  from 
sill.  Its  very  touch  is  hateful,  and  all  its  ways  are  abhorred  and 
forsaken. 

7.  When  a  mart's  ways  please  the  Lord,  he  maketh  even  his  enemies  to  be  at 
peace  ivilh  him. 

Often  is  the  favor  of  God  and  man  combined  to  the  man  of  God.^ 
He  will  always  have  Ids  enemies — if  from  no  other  source — from 
"  his  own  household."^  To  seek  peace  with  them  by  compromise 
of  principle,  would  be  to  forfeit  his  character  at  a  dreadful  cost. 
Let  him  hold  fast  his  principles  in  the  face  of  his  enemies.  '  Though 
they  mean  him  no  good,  they  shall  do  him  no  harm.'^ 

How  then,  do  we  explain  the  persecution  of  the  saints'" — of  him 
especially,  whose  loays  always  pleased  the  Lord  T  Each  state- 
ment limits  the  other.  The  one  shows  the  native  enmity  of  the 
heart :  the  other  its  Divine  control.  It  shall  be  let  loose,  so  far  as 
is  for  the  glory  of  God.  Beyond  this,  it  shall  be  restrained."  His 
Church  shall  have  her  season  of  rest.^"  He  hath  all  tongues,  all 
hands,  all  hearts,  under  his  power.  Who  needs  to  fear  man,  that 
walks  in  the  fear  of  God  ?''  '  The  best  way  for  our  enemies  to  be 
reconciled  to  us,  is  for  us  to  be  reconciled  to  God.'^^  All  our  dano-er 
lies  in  his  wrath,  not  in  their  anger.  No  creature  can  touch  us 
without  his  permission. '^  Laban  followed  Jacob  as  an  enemy ^  but 
was  constrained  to  be  at  peace  with  hini.^*  Esau,  when  about  to 
execute  his  long-brooded  threat,  was  melted  down  to  brotherly  en- 
dearment.'^ Israel's  lands  were  preserved  from  invasion,  while 
they  were  engaged  in  the  service  of  God.'^  The  enemies  of  the 
godly  kings  were  manacled,  and  bowed  before  them.""  Often  have 
the  Lord's  people  exhibited  a  majesty  of  the  brow  of  holiness, 
that  commanded  the  reverence,  and  bound  up  the  hands  of  the 
ungodly.''^  And  such  will  be  the  ultimate  victory  of  the  Church 
over  all  opposition.'" 

But  even  if  the  enemies  be  let  loose  ;  yet  if  their  harm  be  over- 
ruled   to    larger  good,  is  not  the  promise  substantially  fulfilled? 

1  Ps.  cxxx.  4.  2  Chap.  iii.  7;  viii.  13;  xiv.  16,  17. 

3  2  Cor.  vii.  1.     Comp.  Luke  i.  74,  75.     Rom.  vi.  1. 

4  Chap.  iii.  3,  4.     Luke  ii.  52.     Rom.  xiv.  18.  5  Matt.  x.  36. 

6  Bishop  Sanderson's  Sermon  on  text.  T  2  Tim  iii   13 

3  John  viii.  29,  37;  xv.  18—20. 

9  Ps.  Ixxvi.  10.     Isa.  xxvii.  8;  xxxvii.  33,  34.  i"  Ps.  cxxv.  3.     Acts  ix.  31. 

11  Rom.  viii.  31.     1  Peter  iii.  13.  12  Bishop  Patrick. 

»  See  Job  i.  9—12.     Ps.  cv.  13—15.  »  Gen.  xxxi.  24,  29,  44—55. 

15  Ibid,  xxvii.  41 ;  xxxiii.  1 — 4.  is  Ex.  xxxiv.  23,  24. 

17  1  Kings  iv.  21—25  ;  x.  23—29.     2  Chron.  xvii.  10. 

15  vi.  24 — 28.     David,  1  Sam.  xxiv.  17.     Daniel  and  his  fellow-captives,  i.  G— 21 ;  iiL 
20-30 ;  vi.  24—28.    John  the  Baptist,  Mark  vi.  20.     Paul,  Acts  xxvii.  43. 
19  Rev.  iii.  9. 

26 


202  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

'  No  wise  man  will  tax  him  with  breach  of  promise,  who,  hav- 
ing promised  a  pound  of  silver,  giveth  a  talent  of  gold.  Or  who 
can  truly  say,  that  that  man  is  not  so  good  as  his  word,  that 
is  apparently  much  better  than  his  word?"  Student  of  holiness  ! 
Thy  God  will  take  care  of  thee.  Peace  or  war  shall  turn  to  thy 
everlasting  good.^ 

8.  Belter  is  a  little  with  righteousness,  than  great  revenues  without  right. 

We  have  before  had  this  proverb  in  substance.^  It  seems  almost 
too  plain  to  need  illustration.  Yet  so  blind  is  the  love  of  gain,  that 
it  looks  only  at  its  own  selfish  end,  and  the  present  moment ;  and 
fancies— what  never  can  be — enjoyment^  and  security .^  Retribu- 
tive justice  is  at  hand.^  Far  better  is  the  little  tvith  righteous- 
7iess.  Was  not  the  widow  of  Zarephath  richer  with  her  scanty 
fare,  than  Jezebel  in  her  royal  attire;''  the  poor  prophet,  sharing 
her  pittance,  than  the  King,  with  his  revenues  without  right  ;^ 
Zaccheus,  when  reduced  to  his  comparative  little  with  righteous- 
ness., than  with  his  former  abundance  of  the  unrighteous  Mam- 
mon.^ This  is  the  present  manifestation.  Much  more  clearly 
will  the  day  declare  it.  The  little  righteously  employed  will  then 
open  the  door  of  heaven.^"  The  treasures  of  wickedness  will  be 
found  treasures  of  wrath  eternal.'^ 

Few  however  of  us  amass  great  revenues.  But  the  most  trifling 
acquisitions  without  right  will  canker  a  large  possession.  Beware 
of  the  hair-breadth  deviation  from  the  straight  principle.  "  Mortify 
that  member  of  the  earth,"  which  "is  idolatry'"-  against  God,  and 
"the  root  of  all  evil"  to  ourselves.'^  Godliness  is  great  riches'*  in 
this  hfe  ;  what  will  it  be  in  eternity  ! 

9.  A  marHs  heart  deviseth  his  way :  but  the  Lord  direclelh  his  steps. 

A  fine  description  of  the  Sovereign  government  of  God !  In- 
scrutable indeed  is  the  mystery,  how  he  accomplishes  his  fixed 
purpose  by  free-willed  agents.  Man  wnthout  his  free  will  is  a  ma- 
chine. God  without  his  unchangeable  purpose  ceases  to  be  God.'^ 
As  rational  agents  we  think,  consult,  act,  freely.  As  dependent 
agents,  the  Lord  exercises  his  own  power  in  permitting,  overruling, 
or  furthering  our  acts. '^  Thus  man  proposes  ;  God  disposes.  Man 
devises  ;  the  Lord  directeth.  He  orders  our  will  without  infring- 
ing our  liberty. 

We  observe  this  supremacy,  in  directing — not  only  an  important 
end — but  every  step  towards  it;  not  only  the  great  events,   but 

1  Bishop  Sanderson  ut  supra. 

2  Rom.  viii.  28.     Comp.  Phil.  i.  12—19.  3  chap.  xv.  16. 

4  Ps.  cxxvii.  2.     Eccl.  v.  12.  5  Chap.  x.  3;  xxi.  6,  7.     Jer.  xvii.  11. 

6  Jam.  V.  4.  ■'^1  Kings  xvii.  13.     2  Kings  ix.  32 — 37. 

8  1  Kings  xxi.  19,  with  xvii.  15.  9  Luke  xix.  2,  8. 

"  Matt.  XXV.  34—40.     Lukcxvi.  9.  "  Hab.  ii.  G,  9.     Jam.  v.  1—3. 

12  Col.  iii.  5.  13  1  Tim.  vi.  10.  »  Ibid.  ver.  6;  iv.  8. 

15  Ibid.     Mai.  iii.  6. 
i«  Chap.  xix.  21 ;  xxi.  30.     Ps.  xxxiii.  11.    Isa.  xlvi.  10.     Lam.  iii.  37. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  203 

every  turn;'  not  only  in  his  own  people,^  but  in  every  child  of 
man.^  How  little  did  Joseph's  brethren  contemplate  the  over- 
ruling direction  to  their  evil  dcvisings  !^  When  Saul's  heart 
was  devising  '-slaughter  against  the  disciples  of  the  Lord  ;'"s 
when  the  renegade  slave  was  running  in  iiis  own  path" — little  did 
they  think  of  that  gracious  direction  of  their  steps,  to  the  salva- 
tion of  their  souls.  Often  also  has  the  path  of  the  Lord's  people 
been  encouraged  by  the  counteracting  of  their  enemies'  devising, 
and  the  backward  direction  of  their  steps,  at  the  moment  when 
they  were  ready  to  grasp  their  prey  V 

Most  interesting  also  is  it  to  mark  the  minutiae  of  circumstances, 
as  parts  and  pieces  of  Divine  Providence.  A  matter  of  common 
business;^  the  indulgence  of  curiosity;^  the  supply  of  necessary 
want;*"  a  journey  from  home" — all  are  connected  with  infinitely 
important  consequences.  And  often  has  tlie  way  of  our  own  de- 
vising been  blocked  up,  and  an  opposite  way  marked  out,  with  the 
ultimate  acknowledgment — "He  led  me  forth  in  the  right  way.'"^ 
The  Divine  control  of  the  Apostles'  movements — apparently  thwart- 
ing their  present  usefulness — turned  out  to  the  greater  furtherance 
of  the  gospel  in  the  planting  of  flourishing  churches. '^  After  all 
however  we  need  much  discipline  to  wean  us  from  our  own  devices, 
that  we  may  seek  the  Lord's  direction  in  the  first  place.  The  fruit 
of  this  discipline  will  be  a  dread  of  being  left  lo  our  own  devices, 
as  before  we  were  eager  to  follow  them."  So  truly  do  we  find 
our  happiness  and  security  in  yielding  up  our  will  to  heavenly 
guidance  ! 

10.  A  (ZuvJrte  sen;e?ice  (Divination, '5  Marg.)  is  in  Ihe.  lips  of  the  Mng ;  his 
mouth  transgresseth  not  in  judgment.  11.  A  just  toeight  and  balance  are  the 
Lord's  ;  all  the  weights  of  the  bag  are  his  work.  12.  It  is  an  abomination  to  kings 
to  commit  wickedness;  for  the  throne  is  established  by  righteousness.  13.  Right- 
eous lips  are  the  delight  of  kings;  and  they  love  him  that  speaketh  right. 

Here  is  a  manual  for  kings ;  shewing,  not  what  they  are,  but 
what  God  requires  them  to  be,  that  they  may  be  a  blessing  to  their 
people,  and  benefactors  to  the  world. '"^  If  this  standard  be  neglect- 
ed, the  wisely-arranged  ordinance  fails  of  its  end.  "One  man 
ruleth  over  another  to  his  own  hurt ;'"'  and  ruler  and  people — may 
each  become  a  curse  to  the  other. '^ 

The  king  is  not  indeed  wiser  by  birth  than  his  subjects ;  but  he 
is  under  stronger  obligations  to  seek  wisdom.'^  And  when  God's 
law  is  his  law,  a  divine  sentence  is  in  his  lips.     Such  was  the 

1  What  vast  results  hang  upon  the  sleepless  night  of  the  Eastern  autocrat !    Esth.  vi.  1. 

2  Psalm  xxxvii.  23.  3  chap.  xx.  24.     Jer.  x.  23. 

4  Gen.  xxxvii.  26 — 28;  xlv.  5.              s  Acts  ix.  1 — 6.  «  Epistle  to  Philemon. 

7  1  Sam.  xxiii.  27.     Is.  xxxvii.  7,  8.  8  i  Sam.  ix.  3,  15,  16. 

9  Luke  xix.  4,  6,  19.                         lo  John  iv.  7.  "  Acts  xvi.  14. 

12  Ps.  cvii.  7.     Conip.  Isa.  xlii.  16. 

13  Acts  xvi.  6—12,  with  Phil.  i.  1.     1  Thess.  i.  1.  n  Ps.  cxliii.  8—10. 

15  Not  Divination — strictly  so  called,  which  was  absolutely  forbidden ;  (Deut.  xviii. 
10 ;)  but  penetration  in  discovering  truth.     See  Parkhurst. 

16  2  Sam.  xxiii.  3,  4.  n  Eccl.  viii.  9.  is  Judg.  Lx.  20. 
19  1  Kings  iii.  9.     Comp.  2  Sam.  xiv.  17. 


204  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

wisdom  of  Solomon,  when  in  a  delicate  and  difficult  cause  his 
mouth  transgressed  not  in  judgment.^ 

Such  a  King  (and  this  is  the  glory  of  royalty)  will  have  no 
interest  of  his  own,  apart  from  the  jDublic  good.  The  remem- 
brance, that  the  balances  and  weights  are  the  Lord's — his  work 
— made  by  his  appointment — dictates  an  even-handed  justice.^ 
Not  only  will  he  refrain  from  tvlckedncss  ;  but  it  will  be  abomina- 
tion to  him  to  commit  it.  Not  only  will  he  be  careful  to  remove 
evil  from  his  person  ;^  but  he  will  surround  himself  with  faithful 
counsellors.  Rigldeous  lips  will  be  his  delight.'*  Admirable  was 
Eli's  regard  to  Samuel's  lips,  even  when  they  spoke  daggers  to  his 
lieart.^ 

Nothing  is  wanting  to  such  a  reign  but  stability.  And  thus 
speaks  the  word — unnoticed  indeed  by  worldly  statesmen,  but  well- 
warranted  by  experience —  The  throne  is  established  by  righteous- 
ness.^ Godliness  is  the  foundation  of  national  prosperity.^  The 
righteous  are  the  pillars  of  the  earth^ — ''  the  lions  around  the 
King's  throne — his  glory  and  defence.^ 

And  shall  not  we  make  intercession  for  our  beloved  Queen,  that 
she  may  embody  this  royal  standard  in  her  personal  character  and 
high  responsibilities?'"  And  may  we  not  see  here  some  faint 
delineation  of  the  glorious  King  of  Zion  ?  What  divine  setitences 
of  discriminating  jwrfo-we??^  dropped  from  his  lips!''  How  even 
are  the  balances  of  his  perfect  standard  1'^  How  fully  is  his  throne 
established  by  righteousness  !^^— himself  "loving  righteousness, 
and  hating  iniquity  !""  And  what  and  who  are  his  delight? — 
righteous  lips — He  that  speaketh  right. ^^ 

14.  The  wrath  of  a  king  is  as  messengers  of  death  ;  hut  a  wise  man  will  pacify 
it.  15.  In  the  light  of  the  king^s  countenance  is  life  ;  and  his  favor  is  as  a  cloud 
cf  the  latter  rain. 

The  King's  vast  power  is  now  developed  in  a  graphic  picture  of 
Eastern  despotism.     Life  and  death  are  in  his  hands.     His  will  is 

1  1  Kings  iii.  26 — 28.  '  Who  would  have  expected  to  have  found  in  this  proverb  a 
proof  of  the  Pope's  infallibility  1  '  If  Kings  are  infellible  much  more  Popes.'  Aro-u- 
inents  must  be  extremely  scarce,  when  such  are  alleged.'     Scott. 

2  Deut.  XXV.  15,  16.  Ez.  xlv.  10.  The  Jews  used  to  keep  their  weishts  in  bass. 
Amos  VI.  11. 

3  Chap.  XX.  8,  26.     Contrast  xxix.  12. 

4  Chap.  XX ii.  11.  Ps.  ci.  6,7.  Dan.iii.28— 30;  ^a.  24— 28.  Constantius,  the  father 
of  Constantine,  tested  the  character  of  his  Christian  servants  by  the  imperative  command 
to  offer  sacrifices  to  his  gods.  Some  sunk  under  the  trial.  Those,  who  had  really 
■'bought  the  truth,"  would  sell  it  for  no  price,  (Chap,  xxiii.  23.)  they  were  inflexible. 
He  banished  the  ba.se  compliants  from  his  service.  The  true  confessors  he  entrusted 
with  the  care  of  his  own  person.  '  These  men' — said  he — '  I  can  trust.  I  value  them 
more  than  all  my  treasures.'  This  was  sound  judgment.  For  who  are  likely  to  be  faith- 
ful to  their  king,  as  those,  that  have  proved  themselves  faithful  to  their  God  1 

5  1  Sam.  iii.  15 — 18.  Contrast  1  Kings  xxii.  8.  2  Chron.  xvi.  7 — 10;  xxv.  15  16. 
Mark  vi.  17,  18. 

fi  1  Kings  ii.  3,  4.    2  Chron.  xxxii.  22,  23.     Jer.  xxii.  13—20. 

■>  Chap.  xiv.  34.  8  pg.  jxxv.  3.  9  2  Kings  xiii.  14. 

10  1  Tim.  ii.  1,  2.     Ps.  Ixxii.  1.  "  Matt.  xxii.  15—46. 

•2  Ps.  xlv.  6.     Is.  xi.  3,  4 ;  xxxii.  1 .  '3  ig^.  ix.  7.     Jer.  xxiii.  5. 

»  Ps.  xlv.  7.  '5  Chap.  xi.  1;  xii.  22.     Ps.  xv.  1,  2;  xxiv.  3—5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  205 

his  law.'  Every  sign  of  his  wrath — even  the  frown  on  his  face,  or 
the  word  out  of  his  7nouUi^  is  a  messenger  of  deaih.'^  The  despot 
issues  his  order,  and  the  executioner  perforins  his  warrant  without 
delay  or  resistance.^  No  common  wisdom  was  needed  to /jact/y 
this  wrath.  Jonathan  appeased  his  father's  icrath.*  Daniel 
pacified  the  outrageous  autocrat  of  Babylon.''  What  a  blessing 
— in  contrast  with  this  tyranny— is  our  own  constitution  !  Such 
an  admirable  counterpoise  between  the  power  of  the  people 
and  the  caprice  of  the  Sovereign  !  The  just  authority  of  the 
crown  is  preserved,  without  invading  the  due  liberty  of  the  subject. 

The  King^s  favor  marks  the  same  absolute  power.  The 
restoration  of  Pharaoh's  butler  to  his  place  was  as  life  from  the 
dead.^  The  captive  monarch  found  renewed  life  in  the  light  of 
his  Master^s  countenanceJ  Nehemiah's  depression  was  cheered 
by  his  Sovereign's  kind  manners,  and  still  kinder  indulgence." 
And  was  not  the  golden  sceptre  held  out  to  Esther,'  as  the  re- 
viving cloud  of  the  latter  rain — the  security  of  "  the  joy  of 
harvest  ?"!'' 

But  think  of  the  King  of  kings,  before  whom  the  mightiest 
Monarch  is  as  dust.^^  How  much  more  is  his  wrath  to  be  dreaded 
as  messengers  of  death  l^-  The  Kings  themselves  will  fly  to  the 
rocks  in  vain  for  a  shelter  from  its  fury.'^  Wise  indeed  is  the  man 
who  pacifies  it.  What  owe  we  to  that  blood,  which  speaks  our 
peace  ?'^  Sinner— ere  it  be  too  late — listen  to  the  pleading  call — 
•'  Be  ye  reconciled  unto  God.'"' 

And  if  in  the  light  of  the  earthly  King's  countenance — much 
more  "  in  His  favor  is  life"^^ — "gladness"  infinitely  iriore  than  all 
the  treasures  of  earth  ;^''  refreshing  a5  the  latter  rain.^^  'Christ 
liveth,'  said  the  noble  Luther — '  else  1  would  not  desire  to  live  one 
moment.'  Yea — Christian  ! — bitter  and  deep  as  thy  sorrow  may 
be,  dread  above  all  thy  troubles  the  clouding  of  thy  Lord's  counte- 
nance. Watch  every  interval  to  obtain  a  glimpse  of  it.  Seize 
every  leisure  to  exchange  a  word  or  a  look.  Count  every  moment 
of  separation  irksome  to  thee.  Above  all — look  and  hasten  to  that 
time,  when  thou  shalt  walk  up  and  down  in  the  unclouded  light. 
Oh  my  Lord  !  'let  the  splendor  of  that  day  irradiate  my  soul,  even 
at  this  distance  from  it,  and  leave  no  space  void  of  its  light  and 
comfort.     Yea — let  it  eclipse  all  other  joys,  and  by  its  glistening 

1  Eccl.  viii.  3,  4. 

2  Esth.  vii.  7—10.     Comp.  Chap.  xix.  13.     I  Kings  i.  46—49. 

3  1  Sam.  xxii.  Ui— 18.  1  Kings  ii.  24,  25,  46.  2  Kings  vi.  31—33.  Matt.  xiv.  10. 
Comp.  Paxton's  Sacr.  Geogr.  405. 

4  1  Sam.  xix.  4—6.  5  Dan.  ii.  5—15,  16.     Comp.  Acts  xii.  20—22. 
6  Gen.  xl.  20,  21.  v  2  Kings  xxv.  27—30. 

s  Neh.  ii.  1—8.  9  Esth.  v.  2,  3,  with  iv.  16. 

'0  Deut.  xi.  14.  Job  xxix.  23.  Joel  ii.  23.  Zech.  x.  1.  Jam.  v.  7.  As  the  Jew? 
began  their  civil  year  afler  the  Autumnal  Equinox,  the  latter  rain  fell  in  the  spring, 
'and  the  more  wet  the  spring' — says  Dr.  Russel — 'the  later  the  harvest,  and  the  more 
abundant  the  crop.'     Harmer's  Observ.  i.  71. 

"  Isa.  xl.  22.  12  Matt.  xxii.  11—13.     Luke  xii.  4,  5.  "  Rev.  vi.  1.5—17 

'4  Col.  i.  20.     Heb.  xii.  24.  i5  2  Cor.  v.  20;  vi.  2.  •«  Ps.  xxx.  5;  Ixiii.  3. 

17  Ibid.  iv.  6,  7  J  xxi.  6.     Acts  ii.  28.  i^  Ibid.  Ixxii.  6.     Hos.  vi.  3. 


206  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

beauty  cause  the  small  contentments  of  this  world  to  be  as  so 
many  glow-woims,  which  shine  only  in  the  night.  Impress  on 
my  heart  such  a  lively  sense  of  thee,  and  of  thy  glory,  that  I  may 
sooner  forget  myself,  than  thee  and  thine  appearing." 

16.  How  much  belter  is  it  to  get  wisdom  than  gold!  and  to  get  understanding 
rather  to  be  chosen  than  silver  ! 

This — ^apart  from  inspiration — must  be  considered  to  be  a  com- 
petent judgment.  It  was  formed  by  one,  who  had  the  largest  por- 
tion of  both  blessings,  tliat  ever  fell  to  the  lot  of  man.^  Calculate 
in  the  balances  of  the  sanctuary,  the  overwhelming  interests  of 
heaven  above  earth,  of  the  soul  above  the  body,  of  eternity  above 
time  ;  and  who  will  dispute  this  verdict  ?  One,  who  had  made  the 
choice,  coimted  all  things  but  loss  and  dung  in  the  compari- 
son.3  It  is  more  valuable,^  more  abiding,^  more  fruitful,^  more 
satisfying.''  It  is  inexpressibly  better.  It  is  a  question  of  admira- 
tion and  delight.  How  much  better  to  get  wisdom  than  gold  ! 
understanding  than  silver  ! 

The  security  of  the  possession  heightens  its  value.  Multitudes 
labor  night  and  day  for  ^oW  ;  yet  miss  the  treasure.  But  who 
was  ever  disappointed  in  the  effort  to  get  wisdom  1^  When  has 
earnestness  and  prayer  failed  of  success?'  "  Wisdom  is  the  princi- 
pal thing  ;  therefore  get  wisdom  ;  and  with  all  thy  getting,  get 
understanding."^^  Nothing  less  than  "salvation"  is  the  great 
end."  How  rich  must  be  that  blessing,  of  which  the  Son  of  God 
is  the  store-house  !  "  In  him  are  hid  all  the  treasures  of  wisdom 
and  knowledge.'"^     And  none  shall  spoil  us  of  our  portion. 

17.  The  highway  of  the  upright  is  to  depart  from  evil:  he  that  kespeth  his  icay 
preservetii  his  soul. 

The  highway  is  the  plain  beaten  path.  Tlie  highway  of  the 
upright — his  ordinary  course  of  profession — is  the  way  of  holi- 
ness'"^— departing  from  evil.^*  Here  let  him  be  seen,  peculiar  in 
his  practice,  as  in  his  principles.  Each  of  us  have  our  own  world 
of  evil — an  inner  circle,  where  the  conflict  is  far  more  sharp — where 
the  need  of  divine  discipline  is  far  more  sensibly  felt,  than  in  the 
grosser  forms  of  sin.  Show  great  forbearance  to  others,  but  none 
to  ourselves.  Admit  no  foibles  or  infirmities.  Count  nothing 
small,  that  hinders  the  completeness  or  consistency  of  profession. 
The  real  injury  is  not  from  our  living  in  the  world,  but  from  the 
world  living  in  us.  So  delicate  is  the  vital  principle,  that  it  never 
can  emit  its  glowing  influence,  excejjt  in  the  atmosphere  of  heaven. 

To  keep  therefore  this  way,  is  to  preserve  our  soiil.^^  Thus 
Joseph  was    saved  "^  while    David,  forsaking  the  path,  fell  into 

1  Bishop  Patrick's  Glorious  Epiphany,  pp.  llO,  114.  ^  i  Kings  iii.  1*2,  13. 

3  Phil.  iii.  7,  8.  *  Chap.  iii.  13—15;  viii.  10,  11,  19. 

5  Chap,  xxiii.  5,  with  viii.  19.         «  Ecc.  vii.  12.  ''  Ibid.  v.  10,  with  Chap.  viii.  21. 

8  Matt.  xi.  12.  9  Chap.  ii.  3—5.     Jam.  i.  5.  i°  Chap.  iv.  5—7. 

"  2  Tim.  iii.  15.  '2  Col.  ii.  3.  '3  Isa.  xxxv.  8. 

»  Ps.  xviii.  23;  cxix.  1—3.  «  Chap.  iv.  23—27;  xix.  16. 

«6  Gen.  xxxix.  9.  10. 


EXPOSITION    OF    THE    BOOK    OP    PROVERBS.  207 

grievous  sin.'  The  quick  perception  of  evil — the  sensibility  of  dan- 
ger from  lawful  things — ^at  once  tests  our  heavenly  birth,  and  covers 
us  from  many  subtle  devices.*^  The  unclean  shall  not  pass  over  this 
highway  ;   "  but  the  redeemed  shall  walk  there. "^ 

18.  Pride  gosth  before  destruction,  and  a  haughty  spirit  before  a  fall.  19.  Bet- 
ter is  it  to  be  of  an  humble  spirit  with  the  lowly,  than  to  divide  the  spoil  with  tlie 
proud. 

What  more  vivid  exposition  of  these  Proverbs  is  needed,  than 
our  own  ruined  condition  ?  Our  father's  pride — desiring  to  "  be  as 
God" — hurried  his  whole  race  to  destruction.^  'O  Adam' — was 
the  exclamation  of  a  man  of  God, — '  what  hast  thou  done  T^  The 
most  awful  strength  of  Divine  eloquence  seems  to  be  concentrated 
to  delineate  the  character  and  ruin  of  pride. ^  Example  abounds 
throughout  the  Scripture^ — each  sounding  tiiis  solemn  admonition 
— "  Be  not  higii-minded,  but  fear"^  Fearful  indeed  is  our  danger, 
if  the  caution  be  not  welcomed,  if  the  need  for  it  be  not  deeply  felt ! 

The  haughty  spirit^  carries  the  head  high.  The  man  looks 
upward,  instead  of  to  his  steps.  What  wonder  therefore,  if,  not 
seeing  what  is  before  him,  he  falls  ?  He  loves  to  climb.  The 
enemy  is  always  at  hand  to  assist  him  ;'°  and  the  greater  the 
height,  the  more  dreadful  the  fall.  Yet  is  the  state  of  heart,  that 
prepared  him  for  the  fall,  the  worst  part  of  his  condition.  Have 
we  been  preserved  from  open  disgrace?  Examine  secret  faults. 
Trace  them  to  their  source— a  subtle  confidence  in  gifts,  attain- 
ments, or  privileges.  And  then  praise  thy  God  for  his  painful  dis- 
cipline—the preserving  mercy  from  ruinous  self-exaltation.''  Truly 
the  way  down  to  the  valley  of  humiliation  is  deep  and  rugged. 
Humility  therefore  is  the  grand  preserving  grace.  The  contrite 
publican  was  safe  when  the  boasting  Pharisee  was  confounded. '- 
Better  then — -more  happy,  more  honorable,  more  acceptable  to 
God  and  man — is  a  humble  spirit  companying  with  the  lowly.,  than 
the  spoil  of  the  haughty  conqueror,  ministering  only  to  his  de- 
struction.^^ May  my  Lord's  example  keep  me  low!  'When 
majesty' — said  pious  i3ernard — '  humbled  himself,  shall  the  worm 
swell  with  pride  V 

20.  He  that  handleth  a  matter  wisely  shall  Jind  good :  and  whoso  trusteth  in  the 
Lord,  happy  is  he. 

Two  things  are  needed  for  the  success  of  a  matter — wisdom  and 
faith.     One  teaches  us  what  to  do  for  ourselves ;  the  other  what 

»  2  Sam.  xi.  2.  2  i  John  v.  18. 

3  Isa.  XXXV.  8,  9.  4  Gen.  iii.  5.  s  Adams's  Private  Thoughts. 

«  Isa.  xiv.  4—19.     Ez.  xxviii.  xxix.     Comp.  Job  xl.  11,  12. 

7  Pharaoh,  Ex.  ix.  16,  17;  Amaziah,  2  Chron.  xxv.  15—20;  Haman,  Esth.  v.  11; 
vii.  10;  Nelnichadnezzar,  Din.  iv.  2i»— 33;  Herod,  Acts  xii.  21—23;  In  the  Church, 
David,  2  Sam.  xxiv.  1  ;  Uzziah,  2  Chron.  xxvi.  4,  16;  Hezekiah,  xxxii.  25;  Peter,  Matt, 
ixvi.  33,  09—71. 

8  RoiTi.  xi.  20.     Comp.  1  Cor.  x.  12.     1  Tim.  iii.  6. 

9  Altifrons  clatio  spiritus.— Schultens.  lo  Matt.  iv.  5,  6. 
"  2  Cor.  xii.  7—9.                         12  Luke  xviii.  14.  "  Jam.  i.  9. 


208  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

to  expect  from  God.  "Wisdom  is  profitable  to  direct"^ — specially 
in  important  ^natters.  Joseph's  wise  management  in  a  great 
emergency  found  g-ood.^  The  Apostles  ivisely  handled  the  matter 
of  the  ministration  of  the  widows ;  relieving  themselves  from  the 
secular  work,  and.  for  the  greater  satisfaction,  choosing  the  officers 
(as  seems  probable  from  the  original  of  the  names^)  from  the  com- 
plaining party.  And  great  good  did  they  find  from  the  arrange- 
ment.^  Let  the  young  Christian  earnestly  study  this  icisdom. 
His  first  glowing  impulse  would  cast  away  every  relic  of  his  former 
course,  and  stamp  his  religion  with  needless  singularity.  But  he 
may  learn,  that  true  self-denial  is  more  an  internal  exercise  than 
an  external  badge  of  difference  ; — that  there  may  be  a  martyred 
singularity  without  the  genuine  love ;  that  the  distinction  between 
enthusiasm  and  zeal,  is  not  the  energy,  but  the  direction,  of  the 
principle.  This  loisdom  will  be  profitable  for  Christian  humihty 
and  consistency. 

After  all.  however,  the  most  profound  human  wisdom  may  be 
outwitted.'  Prudence  without  faith  will  come  to  naught.^  True 
wisdom  handles  the  matter  in  self-distrusting  dependence.''  Elie- 
zer's  discreet  handling  was  in  the  spirit  of  faith.*  In  the  same 
spirit  did  Jacob  conduct  his  prudential  defence  against  his  brother.^ 
Esther  tvisely  handled  her  delicate  matter  ;  using  '  a  fast  to  call 
upon  Gpd,  and  a  feast  to  obtain  favor  with  the  King.""  This  is  in 
all  cases  true  wisdom — to  make  man  the  exercise  of  diligence  ;  God 
the  object  of  trust. 

And  where — as  in  this  practical  tnfst — shall  we  find  so  Divine 
— so  simple — a  recipe  of  happiness  ?  Never  did  God  intend  to 
create  our  happiness  out  of  our  own  resources.  To  feel  that  we 
know  nothing — that  we  can  do  nothing — contrive  nothing  ;  then 
to  look  up  to  him  as  our  supreme  good,  and  to  trust  him  as  our 
only  friend — when  was  such  reliance  and  expectation  ever  disap- 
pointed?" We  feel  that  we  are  in  his  hands.  We  have  nothing 
more  to  do  with  ourselves.  A  thousand  perplexing  thoughts  are 
scattered  to  the  winds.  God  now^  takes  the  place  once  filled  by 
most  unquiet  agitations.  We  can  fearlessly  look  an  extremity  in 
the  face.  The  soul  is  fixed  on  God.  He  reigns  over  all  with  an 
all-seeing  eye  and  an  all-moving  hand.  All  the  world  cannot  rob 
us  of  one  word  of  God.  Providence  may  seem  to  oppose  his  pro- 
mises.    But  there  is  more  reality  in  the  least  promise  of  God,  than 

1  Ecc.  X.  10. 

2  Gen.  xli.  25 — 14.  Hence  the  removal  of  wise  men  is  a  national  judgment.  Isa. 
iii.  1.     Comp.  also  Chap.  xiii.  15;  xvii.  2;  xix.  8. 

3  Scott  in  loco. 

•*  Acts  vi.  1 — 7.     Similar  good  result  was  shown  in  tiieir  vise  handling  of  the  difFi- 
cult  mailer  of  circumcision.     Ibid.  xv. 
s  2  Sam.  xvii.  14. 

6  Isa.  xxii.  5 — 11.  Comp.  2  Kings  xviii.  13 — 17.  Man  at  his  best  estate  vanity. 
Verses  5,  6. 

7  Chap.  iii.  5,  G.     Ps.  xxxvii.  5.  8  Gen.  xxiv.  3,  34—53,  with  10—14. 
9  Ibid,  xxxii.  xxxiii. 

>"  Esth.  iv.  IG;  V.  5;  vii.  1 — 7.     Bishop  Reynolds  on  Hos.  xiv.  3. 
»  Ps.  ii.  12;  xxxiv.  8.    Jer.  xvii.  7,  8. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  209 

in  the  greatest  performance  of  man.  '  I  will  therefore  ever  trust  him 
on  his  bare  word ;  with  hope,  besides  hope,  above  hope,  against 
hope  ;  for  small  matters  of  this  life.  For  how  shall  I  hope  to  trust 
him  in  impossibilities,  if  I  may  not  in  likelihoods?" 

21.  The  wise  in  heart  shall  he  called  prudent :  and  the  sweetness  of  tlie  lips  in- 
creaseLh  learning. 

The  heart  is  the  proper  seat  of  wisdom.-  There  "  it  dwells 
with  prudence."^  Their  combined  exercise  is  essential  to  the 
completeness  of  a  Christian  profession.  Intellectual  loisdom  with- 
out a  prudential  application  tends  to  no  practical  end.  The  per- 
vading want  of  prudence  gives  needless  offence  to  the  gospel,  and 
destroys  inlluential  weight  of  character.  Often  also  do  spiritual 
affections  run  to  waste  for  want  of  prudent  direction  or  discipline. 
Moral  habits  from  this  defect  become  either  morbid  or  hardened. 
There  is  either  a  superstitious  scrupulousness,  or  a  reckless  indiffer- 
ence ;  sometimes  a  conscience  about  every  thing,  sometimes  about 
nothing.  Prudent  wisdom  gives  establishment  to  the  whole 
system.  The  eye  directs  the  foot,  and  we  walk  safely  upon  ilrm 
ground. 

These  internal  qualities  gain  increasing  acceptance  from  exter- 
nal gifts.  "  When  we  are  enriched  with  all  utterance,  as  well  as 
with  all  knowledge;"^  when  we  are  enabled  to  clothe  our  thoughts 
in  a  flowing  style,  and  clear  expression — this  doubtless  gives  a 
great  advantage  in  communicating  knowledge.^  The  sweetness 
of  the  lips  increaseth  learning.  Ambrose's  mellifluous  eloquence 
arrested  and  gradually  brought  conviction  to  Augustine's  mind.* 
Yet  we  would  not  confine  this  advantage  to  natural  eloquence. 
Wisdom  is  in  the  heart  as  in  a  treasury,  and  "  of  the  abundance 
of  the  heart,  the  mouth  speaketh."^  When  therefore  '•  the  heart  is 
inditing  a  good  matter,  speaking  of  the  things  touching  the  King; 
the  tongue'' — like  the  Apostle's^ — without  any  adventitious  attrac- 
tiveness, "  is  the  pen  of  a  ready  writer."^  And  when  without 
measure  "grace  was  poured  upon  the  lips'""  of  the  King  himself, 
what  wonder,  that  he  should  have  constrained  the  admiration,^' 
and  fixed  the  attention, "^  of  his  hearers  !  How  inestimable  the 
privilege  of  his  true  disciples  to  sit  at  his  feet,  increasing  learning 
from  the  sweetness  of  his  lips  ! 

22.  Understanding  is  a  ivell-spring  of  life  unto  him  that  hath  it:  but  the  instruc- 
tion of  fools  is  folly. 

A  religion  of  notions — what  is  it?  All  is  death.  There  is  no 
pulse  in  the  affections — no  motion  in  the  heart.  But  when  the 
imderstanding  is  enlightened,  to  apprehend  spiritual  things  in 
their  spiritual  glory,  notions  become  principles ;  feelings  flow  from 

1  Bishop  Hall's  Works,  viii.  8.  2  chap.  ii.  10;  x.  8. 

3  Chap.  viii.  12.     Hos.  xiv.  9.  <  I  Cor.  i.  5. 

5  Ecci.  xii.  10,  11.  6  Confess,  lib.  v.  c.  13,  14. 

7  Malt.  xii.  34.     Comp.  ver.  23.  s  i  Qor.  ii.  I — 4.  '  Ps.  xlv.  1. 

»"  Ibid.  ver.  2.         "  Matt.  vii.  28.     Luke  iv.  22.     John  vii.  46.  12  Luke  xix.  48. 

27 


«!. 


210  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

liglit,  and  are  filled  with  life.  This  is  indeed  a  well-sjjring  of  life 
to  Imn  that  hath  it,  refreshing  to  himself,  and  a  blessing  to  all 
around  him.'  The  icell-spring  shews  that  the  work  is  not  on  the 
surface — not  a  mere  forced  impulse.  It  is  not  the  summer  stream, 
but  a  deep,  overflowing  fountain.'^  If  it  be  not  always  bubbling,^ 
there  is  always  a  supply  at  the  bottom  spring. 

But  the  stream  must  be  as  the  fountain.  What  therefore  but 
foUy  can  be  the  instniction  of  fools  7^  Justly  did  our  Lord  stamp 
with  this  rebuke  the  senseless  ijistructioji  of  the  Scribes  and  Piiari- 
sees.^  What  else  could  their  teaching  be,  but  "  the  blind  leading 
the  bhnd,  both  falling  into  the  ditch  ?"«  

Christian  professor !  ponder — unless  thy  7inderstandi7ig  be  filled 
with  heavenly  light,  it  will  be  a  poisoned  fountain — not  a  well- 
spring'  of  life.  What  if  tliy  understaftding  be  clear,  and  thy 
heart  be  dark  ;  if  thou  be  learned  in  the  truth  of  Christ,  yet  not 
"  taught  by  Jiiin,  as  the  truth  is  in  Jesus  ;'"'  if  like  Balaam,  tliou  be 
sound  in  theology,  yet  damned  in  sin  !**  '  Let  us  not  think  much 
of  ourselves/  says  the  excellent  Bishop  Reynolds — '  though  God 
should  have  adorned  us  with  the  most  splendid  natural  gifts — with 
quickness  of  understanding,  almost  like  that  of  angels  ;  unless  at 
the  same  time  he  adds  to  all,  the  gift  of  his  spiritual  grace,  by 
which  we  may  attain  to  a  knowledge  and  delight  in  the  heavenly 
mystery.'* 

23.   The  heart  of  the  wise  ieacheth  his  movih,  and  addeth  learning  to  his  lips. 

The  n-ell-sp?'i?ig  of  life,  however  silently  it  may  flow,  cannot  be 
concealed.  The  weighty  instruction,  poining  out  from  a  Divine- 
ly-instructed heart,  shews  the  heavenly  source,  from  whence  the 
mell-sjjj^iiig  is  supplied.  While  the  "  talk  of  the  lips  impoverishes,'"" 
the  teaching  of  the  Jieart  addeth  learning.  Who  does  not  know 
•the  difference  between  one  who  speaks  of  what  he  has  read  or  heard, 
and  one  who  speaks  of  what  he  has  felt  and  tasted  ?  The  one  has 
the  knowledge  of  the  gospel — dry  and  spiritless.  The  other  has 
"  the  savour  of  this  knowledge"" — fragrant  and  invigorating.  The 
theorist  may  exceed  in  the  quantum  (for  Satan,  as  an  angel  of 
light,  is  a  fearful  proof,  how  much  knowledge  may  be  consistent 
with  ungodliness  ;)  but  the  real  diflerence  applies — not  to  the  ex- 
tent, but  to  the  character,  of  knowledge  ;  not  to  the  matter  known, 
but  to  the  mode  of  knowing  it.  '  Unbelievers' — as  Dr.  Owen  ad- 
mirably observers — '  may  know  more  of  God,  than  many  believers  ; 
but  they  know  nothing  as  they  ought ;  nothing  in  a  right  manner  ; 
nothing  with  an  holy  and  heavenly  light.  The  excellency  of  a 
believer  is,  not  that  he  hath  a  large  apprehension  of  things  ;  but 
that  what  he  doth  apprehend  (which  perhaps  may  be  very  little) 

1  John  iv.  14 ;  vii.  33.  2  chap,  xviii.  4.  3  cJiap.  xvii.  27,  28. 

•«  Chap.  xiii.  ItV,  xv.  2.  5  Matt,  xxiii.  15—22.  «  Hjj,!.  xv.  14. 

7  Eph.  iv.  20,  21.  8  Num.  xxiii.  19—23,  with  xxxi.  8.     2  Pet.  ii.  15,  IG. 

9  Animalis  Homo — an  admirable  Sermon  preached  before  the  University  of  Oxford. 
Works,  p.  822. 
•    I'J  Cliap.  xiv.  23.  u  2  Cor.  ii.  14. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  211 

he  sees  it  in  the  light  of  the  Spirit  of  God,  in  a  saving,  soul-trans- 
forming  light.  And  this  is  that  which  gives  us  conniumion  with 
C«od.  1  liese  apprehensions  therefore  are  manifestly  of  God  The 
object  has  a  real  existence.  The  unlearned  Christian,  without 
any  tlieological  aid,  comes  to  the  enjoyment  of  "  all  the  riches  of 
the  full  assurance  of  understanding;'"^  to  a  clearer  certainty  of  the 
truth,  than  by  the  most  demonstrable  theorems.^  And  this  experi- 
mental theology  gives  a  rich  unction  to  his  communications 
Divinity  IS  not  said  by  rote.      The  heart  teacheth  the  mouth. 

1  ake  as  an  illustration  the  doctrine  of  the  Trinity— that  myste- 
ry, of  which  every  letter  is  mysterious.  The  disputant  of  the 
school,  in  attempting  to  expound  it,  only  "darkens  counsel  by 
words  without  knowledge."^  The  heart  of  the  ivise~hea.ven- 
t^aught— realizes  the  indweHing  of  the  three  sacred  persons  in  un- 
divided essence;  and  every  act  of  prayer  is  through  God— by 
God— to  God.^  Conscious  weakness  needs  Divine  breath  Con- 
scious guilt  trusts  in  Divine  advocacy.  The  heart,  thus  tauo-ht  in 
the  school  of  experience,  expounds  the  doctrine  in  simplicity  and 
super-addeth  learning-  to  the  lips.  How  much  better  is  faith  un- 
derstood in  the  practical  exercise,  than  in  the  accurate  definition  • 
He  who  lives  most  simply  "a  life  of  faith  on  the  SonofGod"«  will 
explain  most  clearly  its  office  and  influence.  Contrast  also  proud 
reasoning  man  replying  to  the  Sovereignty  of  God,  with  the  humbled 
heart,  teach  nig  the  month  the  adoration  of  wonder  and  praise  ' 

This  heart-teaching  gives  the  Minister  the  tongue  of  the  learn- 
ed for  the  refreshment  of  the  weary  soul,  when  he  "  declares"  not 
r^^i'r  f  J'^ir^','T  andheard,"«  but  "  what  his  hands  have 
handled  of  the  Word  of  life."^  He  then  speaks,  not  only  the  mes- 
sage of  God,  but  from  the  mouth  of  God;  and  his  "gospel  comes 
not  m  word  only,  but  in  power,  and  in  the  Holy  Ghost,  and  in 
much  assurance.'""  •'  ' 

u  ^'\  ^"f;;'"^"'^  religion  begins  with  the  head  ;  God's  with  the 
heart.  "Out  of  the  heart  are  the  issues  of  life.'"'  Let  my  heart 
be  Divinely  taught.  Then  let  it  teach  mij  mouth,  and  add  learn- 
ing to  my  hps,  for  the  praise  of  my  God,  and  the  edifyino-  of  his 
Church.  •     ° 

24.  Pleasant  words  are  as  honeycomb:  sweet  to  the  soul,  and  health  to  the  hones. 

The  sweets  of  pleasure  are  not  always  health.'-"  The  honev- 
cmnb  combines  both.  Description  may  give  a  fancied  notion  of  it. 
15ut  the  taste  affords  the  only  true  apprehension.  The  professor 
may  enjoy  a  passing  sweetness  in  the  words  of  God.'^  But  it  is 
only  "the  drmking  m  of  them"  that  realizes  their  solid  ;^/ea.v«;'e'< 

•  On  the  Mortification  of  Sin  in  Believers.     Chap  xii  2  Col  ii  '^ 

3  I  John  i.^20  27 ;  V.  20  4  job  xxxviii.  2.  s  Eph.  iiriS.         . 

10  I'^u    *'  •'^r''  '^  '^•"■-  '■  ^-     '^•"^P-  J«''  ^-23.  9  1  John  i.  1-3.         1 

3  l^'"'"'-.':  ^,,     ,,         ."  Cf^'^P-  '^-  23.  12  Chap.  V.  3-5;  ix.  17,  18. 

'3  Ez.  xxxui.  32.     Matt.  xiu.  20.     Heb  vi  4  5 
"  Heb.  vi.  7.     Comp.  Chap.  ii.  10.  '    '    ' 


212  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

^'•sweeter  than  honey  or  the  honeycomby^  We  go  on  our  way 
like  Samson — ealiug  our  honeycomb  f  like  Jonathan,  revived.* 
We  take  the  Lord's  words  to  the  throne  of  grace  ;  and,  pleading 
them  humbly  and  thankfully — most  pleasant  are  they  to  our  taste. 
Yea,  so  overwhelming  often  is  their  richness,  that  we  can  only  ask, 
as  concerning  the  manna — "What  is  it?"^  Not  less  healthful  are 
they  than  pleasant ;  invigorating  to  our  inner  principles, — those 
bones — so  to  speak — the  strength  of  our  spiritual  system.'  ^ 

The  like  pleasure  and  health  flow  from  the  words  of  man  in  the 
things  of  God.^  How  did  "  David  and  Jonathan  in  the  wood, 
strengthen  each  other's  hands  in  God  !"^  How  was  the  Eunuch 
cheered  by  Philip's  exposition  of  the  precious  Scripture  '.^  What 
health  d\d  Paul's  most  pleasant  vwrds  pour  into  the  heart  of  the 
desponding  jailer  !^  And  how  was  his  own  spirit  revived  by  the 
meeting  at  Appii  Forum  ;'"  as  the  diciples  had  been  refreshed  by 
the  converse  of  their  Divine  Master  on  the  Avalk  to  Emmaus  !" 
When  he  is  the  subject  and  his  spirit  the  teacher,  pleasant  indeed 
loill  be  the  words  of  Christian  communion  beyond  any  earthly 
enjoyment. 

25.  There  is  a  way  that  seemetli  right  unlo  man :  hul  the  end  thereof  are  the 
ways  of  death. 

Again"^  we  have  this  solemn,  searching,  cautio*.  For  so  fear- 
ful is  the  danger  of  self-delusion,  that  we  are  only  safe  by  warning 
upon  warning.'^  Not  defect  of  understanding,  but  love  of  sin,  is 
the  cause.'^  The  judgment  is  perverted,  because  the  heart  is 
blinded. •'  It  is  no  proof  that  a  way  is  right,  because  it  seemeth 
righty^  "All  the  ways  of  a  man  are  right  in  his  own  eyes;"" 
yet  the  end  thereof  are  the  ways  of  death.  The  way  of  disobe- 
dience  seems  to  be  necessary ;  or  it  is  only  a  small  deviation  ;  yet 
was  it  punished  as  "  witchcraft  and  idolatry.'"^  The  way  of  deceit 
seems  to  be  right — an  easy  way  of  escaping  difficulty  ;'^  or  obtain- 
ing some  present  advantage'^"  "  But  a  lying  tongue  is  but  for  a 
moment  ;"^'  and  the  unrepenting  liar  tinds  his  "  part  in  the  lake, 
that  burneth  with  fire  and  brimstone."-^  The  Pharisee  is  dazzled 
with  his  own  goodness. ^^  AH  his  religion  is  in  externals.  He 
has  compounded  for  the  internal  work,  to  add  to  the  pomp  of  the 
heartless  ceremonial.  He  brings  to  God  the  formal  duty,  which 
he  abhors,=^^  and  he  refuses  the  spiritual  service,  which  he  de- 
mands.-'     Yet  this  way  seems  to  be  right.     But  his  countenance 

I  Ps.  xix.  10.     Comp.  cxix.  103.  2  juJg.  xiv.  8,  9. 

3  1  Sam.  xiv.  27.  *  Ex.  xvi.  15.     Marg. 

5  Chap.  iii.  8 ;  iv.  22.  «  Verses  21,  23 ;  xv.  23,  26 ;  xxvii.  9. 

7  1  Sam.  xxiii.  16.  8  Acts  viii.  35—39.  *  Ibid.  xvi.  27,  34. 

10  Ibid,  xxviii.  15.  "  Luke  xxiv.  32.  '^  Chap.  xiv.  12. 

13  Phil.  iii.  1.  '*  John  iii.  19.     Comp.  Rom.  i.  20—22,  28. 

13  Isa  v  20-  xliv.  20.     Eph.  iv.  18.         is  Chap.  xii.  26.     John  xvi.  2.     Acts  x xvi.  i>. 
IT  Vor.  2;  xii.  15;  xxi.  2.  i^  1  Sam.  xv.  20—23.  "  Ibid.  xxi.  2. 

20  2  KintTs  V.  22,  "  Chap.  xii.  19.  22  Rev.  xxi.  8. 

23  CJ^p.^xxx.  12.     Luke  tviU.  11,  12.  a^  isa.  i.  10—14.  '^  Matt.  xv.  7—9. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  213 

is  hated/  his  prayer  is  cast  out;^  his  goodness  is  an  abomination.^ 
The  orthodox  professor  talies  up  his  opinion,  and  puts  on  appear- 
ances— only  to  keep  the  Spirit  out  of  the  heart,  and  to  quiet  his 
conscience  without  coming  to  the  true  point.  Yet  his  way — with 
so  much  doing  in  xeWgxoxi—seemeth  right  unto  him.  Onward  he 
goes  to  the  grave' ;  yea — even  to  the  presence  of  his  God,  wlicn 
heaven  shut,  and  hell  opened,  shews  him  the  truth  too  late.^  Mad- 
ness indeed  is  it  to  dream  of  heaven,  when  every  step  is  the  way  of 
hell.  The  end  te^ts  the.  safety  of  the  path.  Hence  it  is  the  ene- 
my's grand  design  to  shut  it  out  of  view,  that  he  may  make  his 
way  seetn  to  be  right.  The  ways  of  death  are  many.  The  way 
of  life  is  but  One — "  I  am  the  way  ;  no  man  comet h  to  the  Father, 
but  by  me."^  Oh  !  the  transcendent  mercy  of  the  eyes  opened 
to  see  the  awful  danger  of  our  own  way,  and  our  ears  opened  to 
hear  the  voice  behind  us,  saying — "  This  is  the  way  ;  walk  ye  in 
it !"« 

26.  He  that  laboreth,  lahorethfor  himself;  for  his  mouth  craveth  it  of  him,. 

A  state  of  labor  is  the  penal  appointment  of  God.'^  It  is  the  law 
of  God  in  his  Church,  so  that  those  who  are  no  workers,  are 
counted  "  disorderly  walkers. "«  Yet  is  mercy  mingled  with  this 
curse.  What  if  there  were  no  obligation  to  labor?  Every  im- 
agination of  the  heart"^ — unmingled,  unceashig  "  evil"' — would,  for 
want  of  other  occupation,  be  left  to  its  own  undisturbed  energ}^ 
Wise,  then,  and  gracious  is  the  decree — ^Rest  in  heaven — labor  on 
earth.  This  is  the  necessary  condition  of  the  great  mass  of  man- 
kind. Their  mouth  craveth  it  of  them,.^^  bowing  as  a  suppliant  to 
receive  the  needful  food.  This  is  laboring  for  ourselves.  The 
harvest  is  our  rich  recompence.  Only  take  care  that  we  labor  not 
for  vanity,"  or  for  "evil  covetousness.'"*  This  is  working  our 
own  ruin.'^  Ponder  the  satisfying  object  of  labor — '•  not  the  meat 
which  perisheth,  but  that  which  endureth  unto  everlasting  life.'* 
Ponder  the  certain  harvest — "  The  Son  of  man  will  give  it."  Look 
over  the  field  of  /a6or— the  gospel  of  his  grace — where  every 
promise  is  there  to  meet  thee,  to  wait  on  thee,  to  '•  perform  all 
things  for  thee  ;"'^  and  yet  of  what  avail,  if  thou  dost  not  pon- 
der, and  take  it  to  thyself?  Happy  indeed  for  us,  when  the 
spiritual  appetite  is  created  ;  and  our  mouth  craveth  this  labor 
of  lis  for  satisfaction.  All  other  objects  find  their  place,  when  the 
primary  object  is  rightly  determined.  Our  hands  and  our  time  are 
given  to  the  world  ;  our  hearts  to  God.  Our  activity  is  in  our  call- 
ing ;  our  affections  above  it.  This  is  in  the  highest  sense  laboring 
for  ourselves — for  our  best — most  enduring  good — when  all  is  ceu- 

■  Ver.  5;  chap.  vi.  16,  17.  2  Luke  xviii.  14.  3  Isa.  Ixv.  5.     Luke  xvi.  15. 

*  Matt.  vii.  ii,  23;  xxii.  11—13;  xxv.  10—12.  5  John  xiv.  6. 

s  Isa.  XXX.  21.     Comp.  Jer.  vi.  16.  ''  Gen.  iii.  19. 

8  1  Thess.  iv.  11.     2  Thess.  iii.  10—12.  »  Gen.  vi.  5.  '"  Eccl.  vi.  7. 

1^  Chap,  xxiii.  4,  5.     Isa.  xlvii.  12,  13.     Hab.  ii.  13.  '^  Hab.  ii.  9. 

"  Chap,  xxviii.  22.     1  Tim.  vi.  9.  10.  »  John  vi.  27.  '^  Ps.  Ivii.  2. 


214  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

tered  in  God.     And  our  heart  responds  to  Augustine's  confession, 
'AH  other  plenty  besides  my  God  is  mere  beggary  to  me.'' 

27.  An  ungodly  man  (a  man  of  Belial,  Marg.)  diggeth  up  evil:  and  in  his 
lips  there  is  as  a  burning  Jire.  28.  Afroivard  man  soiveth  strife ;  and  a  whisperer 
separateth  chief  friends.  29.  A  violent  man  enticeih  his  neighbor,  and  leadelh  him 
into  the  way  that  is  not  good.  30.  He  shutteth  his  eyes  to  devise  froward  things : 
moving  his  lips,  he  bringeth  evil  to  pass. 

A  vivid  picture  indeed  of  the  energy  of  sin  !  The  man  of  Be- 
lial has  broken  away  every  yoke  of  restraint.  Every  member  of 
his  body — every  power  of  his  mind — is  "  a  servant  of  iniquity  un- 
to iniquity."^  May  we  not  learn  in  humiliation  the  true  standard 
of  concentration  of  mind — singleness  of  object,  diligence,  delight, 
perseverance  ?  Instead  of  "  covering  all  sins,"  his  pleasure  is  to 
dig  itp  evil  ;^  as  if  he  was  "  searching  for  hid  treasure  ;"  to  revive 
what  had  been  long  buried  and  forgotten,  and  lay  it  open  with  ex- 
aggerating circumstances.  The  tongue  is  usually  tlie  chief  instru- 
ment of  mischief.  In  what  black  color  has  the  Divine  pen  set  out 
this  vile  criminal — a  burning  fire — ^"a  world  of  iniquity,  set  on 
fire  of  hell  !"^  And  as  he  diggeth  so  he  soweth,  evil — seed  that 
comes  up  only  with  a  blast,  ^'trife  he  soivctk  in  every  furrow  f 
jealousies  among  nations,"  war  between  the  Sovereign  and  his  peo- 
ple,'' divisions  among  Churches,**  coldness  between  Ministers  and 
their  tiocks' — ill  will  among  friends'*' — a  spirit  eminently  hateful 
to  God."  Where  open  contentions  might  not  work,  ivhisjierings,^"^ 
— "  evil  surmisings" — idle  and  slanderous  reports,  are  employed  to 
separate  even  chief  friends.^^  Again  we  find  him  in  his  father's 
native  work — a  tempter— a  violent  man  indeed  ;  but  combining 
with  loud  and  overbearing  speech  enticements  for  his  neighbor.,  to 
lead  the  unwary  into  the  way  that  is  not  good.^*  His  whole  soul 
is  filled  with  this  Satanic  object.  Observe  him  sometimes  shutting 
his  eyes  from  outward  distractions  ;  Tnoving  his  lips,  as  if  engaged 
in  deep  thought  to  bring  evil  to  pass  ;"  all  '  expressing  the  pro- 
found study,  with  which  he  contrives  his  neighbor's  ruin  !"^ 

Such  is  the  heavy  service  of  the  most  cruel  Master  !  He  w^ears 
out  both  the  minds  and  bodies  of  his  slaves,  and  gives  them  at  the 
end  only  the  fearful  wages  of  eternal  death.""     If  the  w^ay  to  hea- 

1  Confess.  Lib.  xiii.  c.  8.  2  Rom.  vi.  19.  3  chap.  x.  12,  with  Ps.  vii.  14,  15. 

■»  .Tarn.  iii.  6—8.  Ps.  lii.  1 — 4 ;  Ivii.  4.  '  His  tongue  is  a  burning  firebrand  to  set  all 
the  world  in  combustion.'  Bishop  Hail.  The  LXX.  Version  is  very  strong — '  The  per- 
verse man  carrieth  perdition  in  his  own  mouth.  The  foolish  man  diggeth  up  evil  to  him- 
self; he  treasurcth  up  fire  on  his  own  lips.' 

5  Chap.  XV.  18.  6  2  Sam.  x.  3.  7  ibid.  xx.  1. 

8  1  Cor.  i.  11,  12;  iii.  3.  »  Ibid.  iv.  8.     2  Cor.  xii.  15.     Gal.  iv.  16. 

'0  2  Sam.  xvi.  3.  n  Chap.  vi.  16,  19. 

'•2  1  Sam.  xxiv.  9.  Ps.  xxxv.  15.  2  Cor.  xii.  20.  This  sin  is  numbered  in  the  black 
catalogue  of  Heathen  abominations.     Rom.  i.  29. 

'3  Chap.  vi.  14 ;  xviii.  8. 

n  Chap.  i.  11—14;  iv.  16,  17.     Acts  xx.  30.     2  Pet.  ii.  1,  2. 

•3  Chap.  vi.  12—14 ;  x.  10. 

'6  Bishop  Patrick — '  A  furnace  of  mischief — is  the  addition  of  LXX.  Comp.  laa. 
xxxii.  6,  7.  17  Rom.  vi.  23. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  215 

ven  be  narrow,  is  not  "  the  way  of  transgressors  hard  ?'"  Is  tliere 
not  more  toil  in  the  way  to  hell — and  that — without  one  beaming 
hope  of  the  cheering  home — one  staff  of  the  heavenly  promise, 
that  upholds  the  servants  of  God  in  all  their  weariness  and  trial? 
"  Gather  not  my  soul  with  sinners,  in  whose  hands  are  mischief," 
and  where  "  destruction  and  misery  are  in  their  paths. "^ 

31 .  The  hoary  head  is  a  crown  of  glory,  if  it  be  found  in  the  way  of  righteousness. 

The  hoary  head  is  the  old  man's  glory,^  and  claim  for  rever- 
ence.* God  solemnly  links  the  honor  of  it  with  his  own  fear.^ 
"  The  ancient"  are  numbered  with  "  the  honorable."*  The  sin  of 
despising  them  is  marked,''  and,  when  shown  towards  his  own  pro- 
phet, awfully  punished.^ — Wisdom  and  experience  may  justly  be 
supposed  to  belong  to  them,^  and  the  contempt  of  this  wisdom  was 
the  destruction  of  a  kingdom."* 

But  the  diamond  in  the  croivn  is,  when  it  is  found  in  the  way 
of  righteousness.  Even  an  Heathen  monarch  did  homage  to  it;'' 
and  an  ungodly  nation  and  king  paid  to  it  the  deepest  respect.'^ 
The  Fathers  of  the  Old  and  New  Testament  reflected  its  glory  ; 
the  one  dying  in  waiting  faith  for  the  Lord's  salvation — the  other 
ready  to  "  depart  in  peace"  in  the  joyous  sight  of  it.'^  "  Zacharias 
and  Elizabeth,  walking  in  all  the  ordinances  of  the  Lord  blame- 
less ;"•*  Anna — "  a  widow  indeed"  in  the  faith  and  hope  of  the 
Gospel;'^  Polycarp  with  his  eighty  and  six  years  in  his  Master's 
service.'® — Crowns  of  glory  were  their  hoary  heads  shining  with 
all  the  splendor  of  royalty.  Earnestly  does  the  holy  Psalmist 
plead  this  croivn  for  the  usefulness  to  the  Church''' — the  Apostle, 
for  the  cause  of  his  converted  slave. '^  And  who  more  honorable 
than  those,  who,  having  been  "  planted"  in  youth  within  the  courts 
of  the  Lord,  grow  up  to  "  bring  forth  fruit  in  old  age,"  manifesting 
the  glory  of  the  Lord's  faithfulness  and  love  ?'^  Truly  is  an  old 
man's  '  diadem  that,  which,  not  the  art  of  man — but  the  finger  of 
God — hath  fashioned  and  set  on  his  head.-**  And  is  not  the 
earthly  glory  brightened  by  its  nearness  to  the  unfading,  ever- 
lasting crown? 

But  separate  the  heavenly  virtues  from  the  hoary  head.  "  The 
crown  is  fallen.^''  It  lays  dishonored  in  the  dust.  For  what  is  a 
more  lamentable  spectacle,  than  a  graceless  old  man,  only  gaining 
by  his  score  of  years  a  proportionate  score  of  guilt  ?     Time  is  no 

1  Matt.  vii.  14,  with  Chap.  xiii.  15.  2  Ps.  xxvi.  9,  10.     Rom.  iii.  IG. 

»  Chap.  XX.  29.  J  Chap,  xxiii.  3-3.    2  Sam.  xix.  32,  39. 

5  Lev.  xix.  32.  The  Roman  satirist  intimates,  that  the  neglect  of  "  rising  up  before 
the  hoary  head"  was  punishable  with  death.  Juven.  Satir.  13.  The  reverence  paid  by 
the  Lacedaemonians  to  the  hoary  head  is  well  known.  Comp.  Ovid  Fasti,  v.  See  a 
serious  and  instructive  paper  in  the  Rambler,  No.  50. 

«  Isa.  ix.  15.  7  Ibid.  iii.  5.  8  2  Kings  ii.  23,  24. 

9  Job  xii.  12;  xxxiii.  4—7.  lo  1  Kings  xii.  13—20.  n^Gen.  xlvii.  7—10. 

'-  Samuel,  1  Sam.  xxv.  1.    Elisha,  2  Kings  xiii.  14.    Jehoiada,  2  Chron.  xxiv.  15,  l(i. 
'3  Gen.  xlix.  18.     Luke  ii.  28,  29.  n  Luke  i.  6.  is  ibid.  ii.  3G,  37. 

•«  Euseb.  lib.  iv.  c.  15.     Milner's  Church  History,  i.  pp.  209—222. 
'T  Ps.  Ixxi.  16,  17.  18  Philemon  9.  '»  Ps.  xcii.  1.3—15. 

2"  Muflfet  in  loco. 


216  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

empty  duration.  It  is  fitted  up  with  talents  for  eternity,  a  field  for 
their  exercise,  helps  for  their  improvement,  and  account  for  their 
neglect  or  abuse.  The  white  hairs  therefore  of  ungodliness  be- 
speak ripeness  for  wrath — "  wrath  treasured  up"  with  every  day's 
uninterrupted  increase  "  against  the  day  of  wrath.'"  "  The  sinner 
being  an  hundred  years  old  shall  be  accursed. "^ 

32.  He  that  is  slow  to  anger  is  better  than  the  mighty :  and  he  that  ruleth  his 
spirit,  than  lie  that  taketh  a  city. 

A  great  conflict  and  a  glorious  victory  are  here  set  out — a  con- 
flict not  in  notion,  but  in  action  :  hidden  from  the  mighty  ones  of 
the  earth  :  known  only  to  those,  who,  having  enlisted  under  the 
baptismal  banner,  are  '  manfully  fighting,'^  against  their  spiritual 
enemies.  The  heart  is  the  field  of  battle.  All  its  evil  and  power- 
ful passions  are  deadly  foes.  They  must  be  met  and  triumphed 
over  in  the  strength  of  God.  Those  who  are  ignorant  of  God  and 
of  themselves  make  light  of  them.  They  scarcely  acknowledge 
them  as  such.  Instead  of  being  slow  to  anger.,  under  provocation, 
they  think,  that  they  "  do  well  to  be  angry."*  It  is  a  disgrace  to  put 
up  with  wrong.  An  hasty  temper  is  an  infirmity.  They  are 
hardly  responsible  for  it,  nay — the  indulgence  is  a  rehef,  and  they 
hope  to  cool  down  in  time,  utterly  unconscious  of  any  sin  against 
God.  Thus — instead  of  having  rule  over  their  spirit — they  are 
captives — not  conquerors. 

But  can  a  Christian  do  so? — he  who  hath  "yielded  himself  unto 
God,  as  one  that  is  alive  from  the  dead  ?"^  "  How  shall  we  that 
are  dead  to  sin  live  any  longer  therein?"^  Must  we  not  vigorously 
"keep  under  the  body  and  bring  it  into  subjection'"' — specially  that 
"  little  member,"  which  is  such  a  mighty  instrument  of  evil  ?  To 
bridle  the  tongue,  so  as  to  check  the  expression  of  passion,  or 
'•  speaking  unadvisedly  with  our  lips" — is  a  victory,^  that  can  only 
be  achieved  by  Almighty  strength. 

The  glory  of  this  victory  is  far  above  the  mighty.  The  tak- 
ing of  a  city  is  child's  play,  compared  with  this  "  wrestling  with 
flesh  and  blood."  That  is  only  the  battle  of  a  day.  This,  the 
weary  unceasing  conflict  of  a  life.  There,  the  enemy  may  be 
mastered  by  a  single  blow.  Here,  he  is  to  be  chained  up,  and 
kept  down  with  unremitting  perseverance.  The  magnifying  of  (he 
conflict  exalts  the  glory  oi  the  triumph.  Gideon's  rule  over  his 
spirit  was  better  than  his  victory  over  the  Midianites.^  David's 
similar  conquest  was  better,  than  could  have  been  Nabal's  spoils.^" 
The  renowned  conqueror  of  the  East  lived  and  died  a  miserable 
slave.  He  lost  more  honor  at  home,  than  he  gained  by  his  con- 
quests abroad  ;  the  Lord  of  nations,  but  the  vassal  to  his  own  lust; 
famous  in  war,  but  degraded  by  a  brutish  foe."     Though  valor  is 

>  Rom.  ii.  5.  2  jga.  Ixv.  20.  3  Baptismal  Service. 

<  Jon.  iv.  9.  '5  Rom.  vj.  13.  «  Rom.  vi.  2. 

'  1  Cor.  ix.  27.  »  See  Jam.  iii.  2.  »  Judg.  viii.  1—3. 

"  1  Sam.  XXV.  13,  32—34. 

"  '  So  old  and  no  older'— wrote  Philip  Henry  in  his  Diary,  when  he  had  completed 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  217 

commendable,  as  a  natural  gift  of  God  ;^  yet  '  to  be  oar  own  mas- 
ters, id  far  more  glorious  for  us,  than  if  we  were  the  masters  of  the 
world.'*  '  Among  all  my  conquests' — said  the  dying  emperor  Va- 
lentinian — '  there  is  but  one,  that  now  comforts  me — I  have  over- 
come my  worst  enemy — my  own  haughty  heart.' — This  then  is  to 
subdue  an  enemy,  that  has  vanquished  conquerors.  This  surely 
is  to  be  "  more  than  conquerors."  Christian  !  Never  forget  the 
source  of  victory^"  Through  him  that  loved  us."^ 

This  recollection  brings  us  to  the  true  point.  Keep  close  to  this 
glorious  standard  of  an  almighty,  most  loving.  Saviour  :  Never  is 
victory  severed  from  it.  Trials  may  be  appointed,  yet  only  to 
discipline  for  triumph — to  draw  us  from  our  fancied,  to  his  real, 
strength. 

Often  does  the  Christian  soldier  win  the  day,  even  when  he  has 
been  wounded  in  the  fight.  Yet  think  not  the  war  is  ended,  be- 
cause a  battle  is  won.  The  enemy  may  have  been  stabbed  at  the 
heart ;  yet  will  he  get  up,  and  rene\y  the  fight.  Thou  must  walk 
— yea — sleep  in  thine  armor.  It  must  be  worn — not  laid  up. 
There  is  no  discharge  from  this  work,  till  thy  body  of  sin  and 
death  is  laid  in  the  grave.  Meanwhile  victory  is  declared,  before 
the  conflict  begins.  Let  every  day  then  be  a  day  of  triumph.  The 
promises  are  to  present  victory.^  With  such  stirring  stimulating 
hopes,  thou  shalt  surely  have  ride,  if  thou  wilt  but  dare  to  have  it. 
And  if  thou  hast  not  courage  enough  to  be  a  Christian,  thou  must 
be  a  slave  for  life  to  the  hardest  of  task-masters. 

This  bloodless  victory — so  contrary  to  the  turmoil  of  war^ — is 
the  crown  of  Christian  grace. «  No  other  grace  of  the  gospel  can 
be  exercised  without  its  influence.  Yet  does  not  the  daily  con- 
quest anticipate  the  final  victory,  the  spoils  of  which  will  be  reaped 
throughout  eternity?"^ 

his  thirtieth  year — '  Alexander  was,  when  he  conquered  the  great  world  :  but  I  have  not 
yet  subdued  the  little  world — myself.'  '•  Thou  art  a  slave  of  slaves' — said  the  proud 
philosopher  (Diogenes)  to  this  mighty  conqueror, — '  for  thou  art  a  slave  to  those  appe- 
tites, over  which  I  rule.' 

1  Judg.  vi.  1'2.  2  Lawson  in  loco.  ^  Rom.  viii.  37. 

^  Rev^ii.  iii.     Him  that  overcometh.  5  Isa.  ix.  5.  ^  Rom.  xii.  19—21. 

1  Many  striking  sentiments  from  Heathen  Ethics  might  illustrate  this  aphorism. 
Cato  the  elder  (in  Plutarch)  declared  him  to  be  the  best  and  most  praiseworthy  general, 
who  had  rule  over  his  own  passions.  Livy  brings  in  Scipio  speaking  to  his  friend — 
•  The  dancrer  of  our  age — believe  me — is  not  so  much  from  armed  men,  as  from  the  plea- 
sures scattered  all  around  us.  He  that  has  disciplined  them  by  his  own  temperance,  has 
obtained  to  himself  much  honor  and  a  greater  victory,  than  we  had  in  the  conquest  of 
Syphax.'  Lib.  xxx.  c.  xv.  '  In  all  ages  fewer  men  are  found,  who  conquer  their  own 
lusts,  than  that  conquer  an  army  of  enemies.'  Cicer.  Ep.  Lib.  xv.  Ep.  4.  Thus  Seneca 
writes  to  a  friend — '  If  you  wish  to  subject  all  things  to  yourself,  subject  yourself  to  rea- 
son^     You  will  rule  many,  if  reason  ruleth  you.' 

Latins  regnes,  avidum  domando 
Spiritum,  quam  si  Libyam  remotis 
Gadibus  jungas,  et  uterque  Poenus 

Serviat  uni.  Hor.  Carm.  Lib.  ii.  Ode.  2. 

Alas !  that  this  should  be  all  final  barren  sentiment,  not— as  in  the  Christian  prin- 
ciple ! 

Video  meliora,  proboque ; 
Deteriora  sequor.         (Medea  in  Ovid.) 
28 


218  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

33.  The  lot  is  cast  into  the  lap:  hut  the  whole  disposing  thereof  is  of  the 
Lord. 

The  lot  cast  into  the  lap,  or  into  the  bottom  of  an  urn,'  often 
determined  important  matters.  Officers  were  tlms  chosen"^ — work 
determined^ — dwellings  tixed^ — discoveries  made'—"  contentions 
caused  to  cease. "^  Yet  the  Lord's  disposal  was  manifestly  shown. 
Canaan  was  thus  divided,  so  as  to  accord  fully  with  Jacob's  pro- 
phecies.^ The  offender  was  brought  to  justice.  What  could  be 
more  beyond  human  direction  ?  Yet  what  more  entirely  under  the 
Divine  disposal  P  Man  could  not  govern  beyond  his  knowledge. 
It  must  have  been  therefore  the  hand  of  God — as  steady,  as  his 
eye  is  clear.  Even  when  the  lot  was  cast  profanely  or  supersti- 
tiously — the  same  Sovereignty  overruled.  Hainan's  lot  was  so  dis- 
posed, as  wholly  to  overthrow  his  exterminating  project ;  giving 
full  time  for  the  deliverance  of  his  victims.^  The  soldier's  lot 
was  the  direct  fulfilment  of  a  prophecy,  that  could  not  otherwise 
have  been  accomplished.'"  The  heathen  sailors  cast  it  in  ig- 
norance ;  yet  was  it  the  Divine  discovery  of  the  guilty  crimi- 
nal.^' Heathen  divinations  were  controlled  by  the  same  absolute 
power. '^ 

The  lot  is  however  a  solemn  matter,  not  to  be  hghtly  cast.^^  It 
is  an  acknowledgment  of  absolute  Sovereignty — giving  up  our  per- 
sonal responsibility,  and  virtually  appealing  to  an  Omniscient,  Om- 
nipresent, Omnipotent  God.  It  teaches  us  that  things  that  we 
conceive  to  be  accident  are  really  under  Providence.  '  What  is 
chance  to  man,  is  the  appointment  of  God."^  The  lot  cast  'at 
peradventure — carrying  a  show  of  casualty"^ — is  under  a  certain 
disposal.  Yet  admitting  it  to  be  a  Scriptural  ordinance,  its  expe- 
diency under  our  more  full  light  is  more  than  doubtful.  We  have 
at  least  a  more  sure  word  of  prophecy — "  a  lamp  to  our  feet,  and  a 
light  to  our  path.'"^  The  rule  is  more  clear  in  itself,  and  linked 
with  a  most  encouraging  promise — "  In  all  thy  ways  acknow- 
ledge him,  and  he  shall  direct  thy  paths." '^  It  is  far  better  to 
exercise  faith,  than  indolently  to  tamper  with  personal  responsi- 
bility. 

The  instructive  lesson  to  learn,  is,  that  there  is  no  blank  in  the 
most  minute  circumstances.  Every  thing  is  a  wheel  of  Providence. 
Who  directed  the  Ishmaelites  on  their  journey  to  Egypt,  at  the 
very  moment  that  Joseph  was  cast  into  the  pit?'*  Who  guided 
Pharaoh's  daughter  to  the  stream,  just  when  the  ark,  with  its  pre- 

1  Parkhurst  translates  the  word  to  mean  the  bottom  or  midst  of  an  urn  or  vessel,  into 
which  the  lots  were  cast. 

2  1  Chron.  xiv.  5.  3  Luke  i.  9.  ^  Neh.  xi.  1. 
5  1  Sam.  xiv.  41.                               «  Chap,  xviii.  18. 

7  Num.  xxvi.  55,  &c.,  with  Gen.  xlix.     Comp.  Jos.  xviii.  5 — 10.  *  Jos.  vii.  16. 

9  Esth.  iii.  7;  ix.  1,  2.  '"  John  xix.  24,  with  Ps.  xxii.  18.  "  Jon.  i.  7. 

12  Ez.  xxi.  21,  22.  '3  Acts  i.  24—26.  »  Scott  in  loco. 

15  Bishop  Hall.  '^  2  Peter  i.  19.     Ps.  cxix.  105.  '^  Chap.  iii.  6. 

18  Gen.  xxxvii.  25.  'The  unparalleled  story  of  Joseph' — as  Dr.  South  remarks  in  his 
striking  Sermon  on  this  text — '  seems  to  be  made  up  of  nothing  else  but  chances  and 
little  contingencies,  all  tending  to  mighty  ends.' 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  219 

cious  deposit,  was  committed  to  the  water?'  Wliat  gave  Ahasue- 
rus  a  sleepless  night,  tha',  he  might  be  amused  with  the  records  of 
his  kingdom  .^'^  Who  prepared  the  fish,  at  the  very  time  and  place 
that  Jonah's  lot  was  cast'P  Who  can  fail  to  see  the  hand  of  God 
— most  wonderful  in  the  most  apparently  casual  contingencies  '? 
'  When  kingdoms  are  tossed  up  and  down  like  a  Tennis-ball  ;* 
not  one  event  can  fly  out  of  the  bounds  of  his  Providence.  The 
smallest  are  not  below  it.  Not  a  sparrow  falls  to  the  ground  with- 
out it.     Not  a  hair,  but  it  is  numbered  by  it.'^ 


CHAPTER   XVII. 

1 .  Betlev  is  a  dry  morsel  and  quietness  therewith,  than  a  house  full  of  sacrifices 
with  strife. 

The  allusion  is  to  the  Jewish  ordinance  of  feasting  at  home 
upon  the  remains  of  the  sacrifices.^  A  house  full  of  sacrifices 
was  therefore  a  house  of  plentiful  provision.  Yet,  when  the  spirit 
of  love  does  not  rule,  self  predominates — the  fruitful  source  of 
strife  and  confusion.  Well  may  the  Christian  be  content  with 
his  dry  and  quiet  morsel,  to  be  delivered  from  such  jarrings. 
'  Holy  love  found  in  a  cottage,''  is  belter  than  the  most  luxurious 
feast  in  the  palaces  of  strife.^  True  happiness  is  not  adding  to 
our  condition,  but  straitening  our  desires,  and  proportioning  them 
to  our  condition.  The  secret  dew  of  the  Lord's  blessing  brings 
the  rich  gain  of  godly  quietness^  and  contentment,  and  provides 
a  sanctified  meal,  and  a  well-furnished  house  in  the  poorest  dwell- 
ing. 

Was  not  the  marriage  feast — comparatively  a  dry  morsel — yet  a 
feast  of  love,  better  than  the  Pharisee's  house,  full  of  sacrifices 
ivith  strife  /'"  Would  we  then  enjoy  our  temporal  mercies  ?  Wel- 
come the  Saviour  to  them.  Cherish  his  spirit — eye  his  glory  in 
their  enjoyment.  The  scanty  fare  or  the  more  abundant  store  will 
be  alike  blessed  with  the  token  of  his  presence,  and  the  seal  of  his 
everlasting  love. 

2.  A  ivise  servant  shall  have  rule  over  a  son  that  causeth  shame:  and  shall  have 
part  of  the  inheritance  among  the  brethren. 

Folly  naturally  tends  to  shame  ;  wisdom  to  honor.''  The  son — 
the  heir  of  the  family — may  degrade  himself  by  misconduct,  and 
instead  of  being  the  glory  of  the  house,  cause  shame.    A  tcise  ser- 

1  Ex.  ii.  3—5.  2  Esth.  vi.  1.  3  jon.  i.  7,  17. 

4  Isa.  xxii.  18.  s  Polhill  on  the  Divine  Will,  p.  159. 

6  Lev.  vii.  16 ;  xix.  6.  Deut.  xii.  4—7.     1  Sam.  ix.  13.     Comp.  Chap.  vii.  14. 

7  Henry.  s  Chap.  xv.  17.  ^-  1  Tim.  vi.  6. 

10  John  ii.  1—3,  with  Luke  vii.  3G— 39 ;  xi.  37,  38,  45,  53.  "  Chap.  m.  35. 


220  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

vant — though  having  only  a  temporary  interest  in  the  house,' 
may  be  promoted  to  rule  over  him.  The  Scripture  hath  re- 
corded no  literal  instances  of  this  interchange  of  place.  But  re- 
tributive providence  has  ordained,  tbat"the  foolish  shall  be  ser- 
vant to  the  wise  in  heart.''^  The  prodigal  in  conscious  shame  was 
ready  to  take  liis  place  among  the  "  hired  servants."^  The  wise 
servant  has  however  sometimes  shared  the  inheritance  among  the 
hretliren.  Jacob,  by  marrying  Laban's  daughter,  was  portioned 
with  the  inheritance^  Solomon's  own  servant  probably  thus  veri- 
fied this  proverb.'  Abraham  also  would  have  iiiade  his  ivise  ser- 
vant his  heir,  but  for  the  interposing  mercy  of  God.* 

Yet  this  promotion  is  a  dangerous  eminence.  No  one  can  bear 
elevation  safely  without  special  grace  and  painful  discipline.'^ 
Great  wisdom — much  prayer — ^continued  watchfulness — is  needed 
to  promote  humility  and  Christian  consistency ;  as  well  as  to 
silence  the  envy  and  jealousy,  which  unexpected  prosperity  na- 
turally excites.*  Honor  from  man  calls  for  abasement  before  God, 
and  careful  holiness  in  adorning  our  profession. 

3.  The  fming-pol  is  for  silver,  and  the  furnace  for  gold :  but  the  Lord  trielh  the 
hearts. 

The  refiner's  fining-pot  and  furnace  try  his  metals.  But  Je- 
hovah claims  to  himself  the  prerogative  of  trying  the  hearts.^ 
"His  eyes  are  as  a  flame  of  fire.'""  Nothing  deceives — nothing 
escapes  his  probing  search.  The  gold  must  be  put  into  the  fur- 
nace. So  mixed  is  it  with  dross,  that  the  workman's  eye  can 
scarcely  discover  it.  No  burnishing  is  of  any  avail.  Till  it  has 
undergone  the  fire,  it  is  unfit  for  use.  And  must  there  not  be  a 
furnace  for  the  child  of  God?"  None  of  us  know  ourselves,  until 
"the  fire  has  tried  every  man's  work,  of  what  sort  it  is.'"^  The 
hidden  evil  is  thus  brought  out  for  humiliation  ;'^  the  hidden  good 
for  honor."  Deep  personal  or  relative  affliction;  "the  knowledge 
of  the  plague  of  our  own  hearts  ;"'5  the  discovery  of  secret  sins; 
circumstances  of  daily  trial  in  trifles,  known  perhaps  only  to  the 
heart  that  feels  them^^ — all  or  any  of  these  are  a  searching,  piercing 
furnace.  Painful  indeed  is  the  purifying  process.  The  flesh 
trembles  at  the  fire.  Yet  shall  we  not  let  the  refiner  do  his  work, 
though  it  be  by  Nebuchadnezzar's  furnace  ?"'  Shall  we  not  conunit 
ourselves  with  well  grounded  confidence  to  his  wisdom,  tenderness 
and  love. — "O  Lord,  correct  me;  but  with  judgment .*""*  Is  not 
any  furnace,  that  "purges  away  our  dross" ^^  of  earthliness,  that 
brings  us  to  know  ourselves,  our  God,  and  his  dispensations  with 

>  John  viii.  35.  2  Chap.  xi.  29.  ^  Luke  xv.  19. 

i  Gen.  XXX.  27—34;  xxxi.  1.  5  i  Kings  iv.  7,  11.     Comp.  1  Chron.  ii.  34,  35. 

6  Gen.  XV.  3,  4.  ''2  Cor.  xii.  1—7.  ^  Dan.  vi.  3—5. 

9  1  Kincrs  viii.  39.     Jer.  xvii.  9,  10.  i"  Rev.  i.  14.     Comp.  xv.  11 ;  xvi.  2. 

"  Isa.  xxxi.  9.  '2  1  Cor.  iii.  13.     Comp.  Matt.  xix.  16—22. 

!3  Deut.  viii.  2.     2  Chron.  xxxii.  31.  "  Gen.  xxii.  1,  2,  12.     Matt.  xv.  23—28. 

15  1  Kincrs  viii.  38.  '«  Chap.  xiv.  10.  ^^  Dan.  iii.  19. 

18  Jer.  X.  24.  "  Isa.  i.  25. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  221 

US— a  mighty  blessing  ?  If  tlie  process  be  slow,  its  results  are 
sure.  Nothing  but  dross  will  perish.  The  vilest  earth  will  be 
turned  into  the  finest  gold.  No  refiner  ever  watched  the  furnace 
with  such  exactness  and  care.  Strange  as  it  may  seem  to  see  the 
gold  left  in  the  fire,  '  he  that  put  it  there  would  be  loth  to  lose  it. 
Not  one  grain — not  one  drachm  shall  be  lost.'»  He  "  sits"  in  pa- 
tient watchfulness,^  moderating  the  Jieat,  and  carefully  markino- 
the  moment,  when  it  "shall  be  brought  through  the  fire  ^'^  and  sel 
out  in  all  the  shining  of  the  purifying  trial.  Here  then  in  the  fur- 
nace— Child  of  God— see  the  seal  of  thine  election  ;^  the  ground 
and  establishment  of  thy  confidence;'  thy  joyous  anticipation, 
that  thy  '  faith,  that  is  here  in  the  furnace,  shall,  when  thy  Lord 

shall  appear,   be  then  made  up  into  a  crown  '  of  pure  gold be 

found  unto  praise,  and  honor,  and  glory .'« 

4.  A  wicked  doer  givelh  heed  to  false  lips ;  and  a  liar  giveih  ear  to  a  nawrhtu 
tongue.  °    ' 

Here  is  a  black,  but  true  picture  of  human  nature.  The  wicked 
doer,  not  content  with  the  stirring  impulse  of  his  native  lust,  seeks 
foreign  stimulants  to  give  it  increasing  activity.'  Amnon  thus 
stimulated  his  own  lust,  by  giving- heed  to  the  false  lips  of  his 
friend.*  Ahab,  to  secure  his  desired  object,  eagerly  listened  to  the 
counsels  of  his  murderous  wife.^  The  Jews  gave  delighted  ears 
to  the  flattering  prophets'"  in  their  wickedness.  Active  and  intense 
was  tiie  malice  of  the  ungodly,  in  suborning  false  witness  for  our 
Lord's  condemnation."  Yet  •  there  would  not  be  so  many  open 
mouths,  if  there  were  not  as  many  willing  ears  to  entertain  them."^ 
But  be  it  remembered,  that  the  listening  mr.*^  share  the  respon- 
sibility of  the  naughty  tongue  ;  as  all  are  involved  in  the  treason, 
that  are  directly  or  indirectly  acquainted  witir  the  plot. 

Gladly  does  the  liar  give  ear  to  that,  which  countenances  his 
own  wickedness.'^  if  he  did  not  "love  a  lie,"  he  would  not  listen 
to  it.  But  tlms  he  shrinks  from  the  condemning  light  of  truth,  in- 
to his  own  atmosphere  of  darkness.'^  How  unlike  is  this  spirit  to 
the  true  "charity"  of  the  Gospel,  which  "rejoiceth  not  in  iniquity, 
but  rejoiceth  in  the  truth  l'"^  '  If  then'— said  good  Bishop  HalP^— 
'I  cannot  stop  other  men's  mouths  from  speaking  ill,  I  will  either 
open  my  mouth  to  reprove  it,  or  else  I  will  stop  mine  ears  from 
hearing  it,  and  let  him  see  in  my  face,  that  he  hath  no  room  in 
my  heart.'  Let  the  guilty  talker"  ponder— how  certainly  will  this 
"  reproach  taken  up  against  his  neighbor"  exclude  from  the  heaven 
of  light  and  love  !'^  Oh  !  my  God,  fill  my  heart  and  tongue  with 
thine  own  gracious  spirit ! 

\  ^e'ghton  on  I  Pet.  i.  7.  2  Mai.  iii.  2,  3.  3  Zech.  xiii.  9. 

I  Isa.  xlyiu.  10  5  Job  xxiii.  10.     Zech.  xiii.  9. 

«  I  Pet.  1.  ,.     Leighton  ut  supra.  ^  Chap.  iv.  16,  17.     Ps.  Ixiv.  5,  6. 

8  2  Sam.  xiu.  1—6.  9  j  Kings  xxi.  4—7. 

»  Isa.  XXX.  9-11.     Jer.  v.  30,  31.     Mic.  ii.  11.     Comp.  1  John  iv.  5. 
;  J?,^"-  ^'''^•-  59,  60.     Comp.  Acts  vi.  1 1— 13.  H  Bishop  Hall's  Works,  viii.  7. 

"  Chap,  xxvni.  4.     Comp.  1  Sam.  xxiii.  19—21.  h  John  iii  20 

'5  1  Cor.  xiii.  6.  IS  Works,  ut  supra.  it  Ps.  xv.  3. 


222  EXPOSITION  OP  THE  BOOK  OP  PROVERBS. 

6.  Whoso  mocketh  the  poor  reproacheih  his  Maker :  and  he  that  is  glad  at  calam- 
ities sJmll  not  be  unpunished,  (held  innocent,  Marg.) 

The  sin  against  our  Maker  of  "oppressing  the  poor,"  has  before 
been  noticed.'  In  this  mocking  probably  there  might  be  no  power 
to  oppress.  The  jjoor  is  so,  not  by  fortune,  but  by  Providence. 
The  rei)roach  therefore  falls — not  on  the  poor^  but  on  His  Maker 
— on  Him  who  made  him,  and  made  him  poor.  "  Woe  unto  him 
that"  thus  "  striveth  witb  his  Maker  l"^ 

Specially  when  poverty  is  brought  on  by  calamity — when  the 
hand  of  God  is  therefore  more  manifest — then  to  be  glad  at  ca- 
lamities is  a  fearful  provocation.  This  was  the  sin  of  Shimei, 
scorning  his  fallen  Sovereign.^  This  sin  brought  the  enemies  of 
God's  people  under  his  severest  punishment.^  Very  different  is 
the  spirit  of  the  Bible :  teaching  us,  even  where  calam,ity  is  the 
fruit  of  misconduct — instead  of  being  glad— io  sympathize ;  in- 
stead of  crushing,  to  raise,  a  fallen  brother,  or  even  a  fallen  enemy.^ 

All  slight  o{  the  poor,  is  evidently  here  rebuked.  And  who,  that 
knows  himself,  and  his  obligations,  could  ever  disdain  ?  '  Why 
should  r — asks  Bishop  Reynolds — 'for  a  little  difference  in  this  one 
particular — of  worldly  wealth,  despise  my  poor  brother?  When  so 
many  and  great  things  unite  us,  shall  wealth  only  disunite  us? 
One  sun  shines  on  both ;  one  blood  bought  us  botli ;  one  heaven 
will  receive  us  both  ;  only  he  hath  not  so  nnich  of  earth  as  I,  and 
possibly  much  more  of  Christ.  And  why  should  I  disdain  him  on 
earth,  whom  happily  the  Lord  will  advance  above  me  in  heaven?^ 

6.  Children^  children  are  the  crown  of  old  men ;  and  the  glory  of  children  are 
their  fathers. 

This  Proverb  has  its  limit.  What  a  crown  of  thorns  to  each 
other  are  an  ungodly  progeny  and  graceless  parents  !  Little  glory 
indeed  did  Rehoboam  and  his  son  add  to  their  fathers.''  As  little 
was  the  godly  Hezekiah  dignified  by  his  reprobate  parent."*  But 
in  the  ordinary  course  gracious  children  and  parents  reflect  honor 
upon  each  other.  Such  parents  rejoice  in  the  number  and  growth 
of  their  children.  Such  children  regard  their  fatkefs  name  as 
their  glory.  Joseph  was  indeed  a  crown  to  his  aged  father  ;^  as 
was  Jacob  himself  the  glory  of  his  child.,  even  in  a  Heathen  na- 
tion.'"    'A  good  root  maketh  the  branches  to  flourish,  by  virtue  of 

'  Chap.  xiv.  31. 

2  Isa.  xlv.  9.  Comp.  Job  xl.  2.  See  Bishop  Sanderson's  Sermon  on  1  Peter  ii. 
17.  §  13. 

3  2  Sam.  xvi.  5—8.     1  Kings  ii.  8,  9. 

4  Babylon,  Lam.  i.  21,  22.  Ammon,  Ez.  xxv.  6,  7.  Tyre,  xxvi.  2,  3.  Edom, 
Obad.  10 — 15.  Contrast  this  barbarous  dehght  with  the  godly  tenderness  of  the  Lord's 
prophets  in  foretelling  calamities.  Is.  xvi.  9 — 11.  Jer.  ix.  1;  xvii.  16.  Mic.  i.  8.  The 
gladness,  elsewhere  expressed  in  the  calamities  of  the  enemies  of  the  Church,  were 
obviously  the  admiring  discovery  of  the  Lord's  faithful  keeping  of  his  Church,  and  of 
his  glory  in  the  deserved  punishment  of  his  irreconcilable  rebels.  Ex.  xv.  Psalm 
ixxv.  8—10,  19—26.     Rev.  xviii.  20. 

5  Chap.  xxiv.  17,  18.    Job  xxxi.  29.     Ps.  xxxv.  13,  14.     Rom.  xii.  20,  2). 

6  Works,  p.  908.  ^  1  Kings  xii.  xv.  1—3.  «  2  Chron.  xxviii.  xxii. 
9  Gen.  xlvi.  29  j  xlvii.  11,  12.                                             -o  Ibid,  xlvii.  7—10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  223 

tlie  lively  sap  that  it  sendeth  up.     And  flourishing  branches  win 
praise  to  the  root,  for  the  pleasant  h'uit  which  tliey  bring  forth.'' 

Tlie  Old  Testament  promise — "  length  of  days"^— was  enhan- 
ced, when  accompanied  witli  the  blessing  of  children  ;^  yet  more — 
wlien  crowned  with  the  increase  of  children  s  children.^  The  true 
bles--ing  however  could  only  be  known,  when  children,  early  brought 
up  into  God's  covenant,  were  trained  in  his  ways,  and  "declared 
theai  to  their  children,  that  they  might  set  their  hope  in  God."^ 
'•  Happy  was  the  man,  who  had  his  quiver  full  of  such  children  !"^ 
Happy  the  children,  thus  crowned  with  the  example  of  such 
fathers  !  Abraham  was  the  honorable,  though  delusive,  boast  of 
of  his  seed.^  David  was  the  glory  of  his  c/uldren,  preserving  to 
them  the  throne  of  Judah  for  seventeen  generations.**  And  may 
not  godly  parents,  under  a  larger  dispensation  of  grace,  educating 
their  children  by  example,  no  less  than  by  precept — may  they  not 
look  i\n-  '•  a  godly  seed" — the  children  of  the  covenant^ — who  shall 
acknowledge  infinite,  eternal  obligations  to  parental  faith  and 
godliness?'" 

7.  Exc'llerd  speech  (a  lip  of  excellency,  Marg.)  hecometh  not  a  fool ;  much  less 
do  hjing  lips  a  prince. 

Men  naturally  speak  as  they  are.  The  Up  is  the  organ  of  the 
heart.  The  lip  of  excellency — to  speak  suitably  of  high  and  lofty 
things — evidently  hecometh  not  a  fool  }^  A  grave  discourse  on  god- 
liness beconieth  not  an  ungodly  man.''^  It  carries  no  weight,  and, 
so  far  from  doing  good,  it  often  brings  contempt.'^  Christ  would 
not  accept  even  a  sound  confession  from  the  lips  of  Satan,  lest  it 
should  l)ring  an  occasion  of  stumbling.'^  So  unseemly  was  excel- 
lent speech  from  so  corrupt  a  source  ! 

M u:h  less  do  lying  lips  become  a  Prince — the  Minister  and 
Guardian  of  truth. '^  Yet  in  a  world,  where  self  reigns  supreme, 
such  inconsistencies  are  but  too  prevalent.'®  The  pure  doctrine  of 
our  D.vine  Master  alone  secures  Christian  consistency  in  heart,  lip 
and  hfe.  Never  let  us  forget,  that,  if  excellent  speech  hecometh  not 
a  fool,  it  does  become  the  gospel  of  Christ — the  "saints  of  God.'"^ 
And  Oh  !  let  it  be  fully  manifested  in  all  its  gracious  unction  and 
power,  for  "  the  edifying"  of  the  Church,'^  and  for  the  conviction  of 
gainsayers.'"* 

1  CI.VRr  on  Chap.  i.  1.  2  Chap.  iii.  2,  IG.  3  Gen.  xv.  3;  xxx.  1. 

4  Geii.  xlviii.  11 ;  1.  23.     Job  xlii.  IG.     Ps.  cxxviii.  G.  =  Ps.  Ixxviii.  5 — 7. 

6  Ibiil.  cxxvii.  5.  7  Matt.  iii.  9.     John  viii.  33. 

8  1  Kin's  xi.  12,  13;  xv.  4.     2  Chron.  xxi.  7.  ^  Gen.  xvii.  7.     Ps.  cxxvii.  3. 

10  2  Tiiii:  i.  5;  iii.  15.  >i  Chap.  xxvi.  7,  9.  i'^  Ps.  1.  IG,  17. 

13  Matt.  v,i.  3—5.     Rom.  ii.  21—24.  i^  Mark  i.  34.     Comp.  Acts  xvi.  IG— 18. 

15  Chip.  xvi.  10—13. 

">  He  dlien  morality  from  the  lips  of  one  of  her  wisest  teachers  allowed  the  lying  lips 
of  princes,  hecau.se  they  governed  for  the  public  good.  '  All  others' — he  adds — 'must 
abstain.'  Plato  De  Repub.  iii.  '  Qui  nescit  dissimulare,  nescit  regnare' — has  been  too 
often  a  royal  maxim.  Far  more  becoming  a  prince  was  the  saying  of  Louis  IX.  of 
France —  If  truth  be  banished  from  all  the  rest  of  the  world,  it  ought  to  be  found  in  the 
breast  of  princes.^  Alphonsus  of  Arragon  declared,  (Lavater  in  loco)  that  'one  word  of 
a  prince  should  be  a  greater  security  than  a  private  man's  oath.' 

"  Phil.  i.  27.     Eph.  v.  3,  4.  "  Eph.  iv.  29.  's  Col.  iv.  6.     Tit.  ii.  8. 


224  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

8.  A  gift  is  as  a  precious  stone  in  the  eyes  of  him  that  hath  it ;  whithersoever  it 
turnelh  it  prosper eth. 

'  A  gift  is  SO  tempting-,  that  it  can  no  more  be  refused  than  a 
lovely  jewel,  by  him  to  whom  it  is  presented  ;  and  such  is  its 
power,  if  commonly  prevails  over  all  men,  dispatches  all  business, 
carries  all  causes,  and — in  a  word — effects  whatever  a  man  de- 
sires." Such  is  the  sympathy  between  a  lusting  eye  and  a  glitter- 
ing gift.  The  covetous  prophet^ — nay  even  an  Apostle^ — was  wil- 
fully beguiled  by  its  fascination.  The  heathen  soldiers  sold  them- 
selves to  its  slavery.'*  A  King's  Minister  was  won  over  by  its  al- 
lurement.' Even  a  King — and  such  as  the  man  after  God's  own 
heart — was  sinfully  perverted  in  the  snare. ^  Seldom  does  it  fail 
to  p7'osper  whithersoever  it  turneth.  But  who  would  envy  a  pros- 
perity  for  evil  ?  All  Ministers  of  law  were  wisely  directed  (like 
fabled  Justice)  to  give  their  decisions  blindfolded  ;  not  looking  at 
this  precious  stone,  lest  they  should  be  dazzled  by  its  sparkling  at- 
traction.^ Unfaithfulness  was  always  visited  with  the  heavy  dis- 
pleasure of  the  Great  Judge.* 

And  is  not  the  child  of  God  often  pressed  with  this  temptation  ? 
Does  the  influence  of  a  gift — the  sense  of  obligation,  never  repress 
the  bold  consistency  of  godliness  ?  Does  no  bias  of  friendship — no 
plausible  advantage  entice  into  a  crooked  path  ']  Oh  !  be  resolute 
in  a  better  strength  than  thine  own  in  the  resistance  of  the  sin. 
The  conflict  is  not  with  violent  temptation,  or  with  open  sin,  but 
with  subtle,  and  apparently  harmless,  deviations  from  the  strait 
path.  Exercise  thy  "  integrity  and  uprightness,"  in  the  spirit  of 
faith,  and  doubt  not  that  they  will  "keep  thee."^  The  man  of 
God,  thus  walking  with  God  will  look  down  upon  this  corruption 
with  indignant  abhorrence — '-Let  thy  gifts  be  to  thyself — Thy 
money  perish  with  thee.'"" 

9.  He  that  covereth  a  transgression  seeketh  love :  but  he  that  repeateth  a  matier 
separateth  very  friends. 

Seeketh  love !     A  beautiful  expression — much   to   be  kept  in 

1  Bishop  Patrick—'  What  a  description'— adds  Mr.  Scott—'  of  the  mercenary  selfish- 
ness of  mankind!'  Comp.  also  verse  23;  xviii.  16.  Even  the  Heathen  conscience 
seems  to  have  had  a  just  iierception  of  this  evil.  The  saying  of  Philip  of  Maccdon  is 
well  known,  that  '  there  was  no  fortress  so  strong,  but  it  might  he  stormed,  if  an  ass 
laden  with  gold  was  brought  to  the  gate.'  The  poet  finely  illustrates  this  remark,  refer- 
ring also  to  the  current  report  of  its  author,  that — '  not  Philip— but  Philip's  gold— con- 
quered Greece.'  Hor.  Od.  Lib.  iii.  IG.  Comp.  also  Ovid,  de  Arte.  iii.  '  Auroloquente, 
iners  omnis  Oratio.'  Greg.  Nazian.  '  Gold  and  silver  pervert  many  things,  especially 
motives  of  right.  Jloney  hath  a  great  power  with  those  that  are  in  power.  A  golden 
key  will  open  any  prison  door,  and  cast  the  watchman  into  a  deep  sleep.  Gold  will 
break  open  gates  of  iron,  as  well  as  silence  tlie  orator's  voice,  and  blind  the  judge's  eyes. 
It  will  bind  the  strong  man's  hands,  and  blunt  the  edge  of  the  sword.  It  makes  war. 
and  it  makes  peace.  What  almost  can  it  not  do  with  corrupt  minds  V — Caryl  on  Job 
xxxi.  21. 

2  Num.  xxii.  7,  8,  21.     2  Peter  ii.  15.  3  Jlatt.  xxvi.  14— IG. 

4  Ibid,  xxviii.  12—15.  5  Acts  xii.  20.  6  2  Sam.  xvi.  1—4. 

7  Ex.  xxiii.  8.     Deut.  xvi.  19. 

8  Deut.  xxvii.  25.     Isa.  v.  22.  23.     Mic.  iii.  11,  12;  vii.  3,  4.  »  Ps.  xxv.  21. 
1"  Dan.  V.  17.     Acts  vui.  18—20. 


EXPOSITION  OP  THE  BOOK  OF  PROVERBS.  225 

mind!  It  shows  a  delight  in  the  atmosphere  of  love — man's  high- 
est elevation  in  communion  with  his  God.'  It  implies  not  the 
mere  exercise  of  love,  where  it  is  presented,  but  the  searching — 
making  opportunity  for  it.  A  forbearing  spirit  is  a  fine  manifesta- 
tion of  it.  Our  motives  are  often  misconstrued.  We  meet  in  a 
world  of  selfishness  cold  reserve,  instead  of  glowing  confidence. 
Prejudice  builds  a  wall  against  Christian  intercourse.  Wounded 
pride  would  return  unkindness  with  contempt.  Resentment  stirs 
up  recrimination.  Disappointment  kindles  morbid  suspicion.  Here 
is  the  noble  field  for  Christian  victory ;  instead  of  resenting,  to 
cover  the  transgression  with  a  mantle  of  love^ — -with  that  act  of 
amnesty,  by  which  we  are  saved — the  most  aggravated  trans- 
gression— the  most  unprovoked  injuries — covered  in  eternal  forget- 
fulness.^ 

The  repeating  a  matter  has  often  separated  friends  by  uncover- 
ing a  forgotten  quarrel.^  Mischief  might  not  be  intended.  But 
to  amuse  ourselves  with  the  follies  or  weakness  of  our  brethren,  is 
sinful  trifling,  fraught  with  injury.  Justly  are  "  tattlers  and  busy- 
bodies"  described,  as  "  speaking  things  which  they  ought  not.^'« 
A  disciplined  tongue  is  a  restraining  mercy  to  the  Church. 

10.  A  re'ffroof  entereth  more  into  a  wise  man,  than  an  hundred  stripes  into  a 
fool. 

If  we  should  cover  transgression,  we  should  not  forbear  reproof. 
Reproof  distinguishes  the  wise  man  from  the  fool.^  A  word  is 
enough  for  the  wise.  The  discipline  of  stripes  is  needful  for  the 
fool.  Parents  and  tutors  should  specially  study  the  character  of 
children,  that  they  may  temper  reproof  wheXy .  Many  a  fine  spirit 
has  been  spoiled  by  unsuitable  treatment. 

If  this  be  true  of  man's  reproof  much  more  of  God's.  A  w^ord 
was  enough  for  David. ^  A  look*  entered  more  into  Peter's  heart 
than  an  hundred  stripes  into  Pharaoh** — Ahaz'" — Israel. ' '  /Stripes 
only  scourge  the  fool's  back.  They  never  reach  iiis  heart.  He  is 
therefore  a  fool  still.  "  Though  thou  shouldest  bray  him  in  a  mor- 
tar among  wheat  Vi^ith  a  pestle,  yet  shall  not  his  foolishness  depart 
from  him.'"- 

What  then  makes  the  difference  a-s  the  effect  of  reproof? 
"  The  stony  heart  is  taken  awaj^,  and  an  heart  of  flesh  is  given  ?"^^ 
A  needle  pierces  deeper  into  flesh,  than  a  sword  into  stone.  A 
wakeful  ear,  a  tender  conscience,  a  softened  heart,  a  teachable 
spirit — these  are  the  practical  exercises,  by  which  a  wise  and  loving 
father  disciplines  his  children  for  his  service — ^for  his  cross— for  his 
crown. 

11.  An  evil  man  seeketh  only  rebellion :  therefore  a  cruel  messenger  shall  bs  sent 
against  him.     12.  Let  a  bear  robbed  of  her  lohelps  meet  a  man,  rather  than  a  fool 

1  1  John  iv.  16.                 2  chap.  x.  13.     1  Cor.  xiii.  7.  »  Heb.  viii.  12. 

<  Chap.  xvi.  28.                             5  i  Tina.  v.  13.  «  Chap.  xiii.  1. 

7  2  Sain.  xii.  1—7;  xxiv.  13,  14.              8  Luke  xxii.  61,  62.  ^  Ex.  ix.  34,  35. 

10  2  Chron.  xxviii.  22.           "  Isa.  i.  5 ;  ix.  13.    Jer.  v.  3.  12  Chap.  xxvu.  23. 
«3  Ez.  xxxvi.  26. 

29 


226  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

in  his  folly.     13.   Whoso  rewardelh  evil  for  good,  evil  shall  not  depart  from  his 
house. 

Some  awful  pictures  of  man  are  here  set  out.  Look  at  his  ivay- 
wardness — seeking  only  rebellion — resisting  all  authority  of  God 
and  man.  Tliis  is  no  light  sin.'  Therefore  a  cruel  messenger — 
one  that  will  not  be  turned  from  his  work — shall  he  sent  against 
him.  The  disobedient  son  in  the  family  \'^  Korah  in  the  Church  ;^ 
Absalom/  Shebna,^  and  Pekah,^  in  the  kingdom — all  ^;tand  out  as 
monuments  of  retributive  justice.  Not  tliat  rebellion  is  the  only  sin, 
but  that  it  is  the  grand  outbreaking  of  the  stubborn  will.  It  may  be 
hidden  under  a  peaceful  and  amiable  cover.  But  it  "  is  not  dead, 
but  sleepeth.""^  Let  God  remove  the  restraint ;  let  Satan  bring  the 
occasion  of  temptation  ;  and  when  before  all  appeared  love  and 
unity;  "hateful,  and  hating  one  another"^ — will  be  the  broad 
features. 

Look  again  at  man  in  his  folly.  The  graphical  accuracy  of 
the  figure  can  scarcely  be  surpassed.  The  savage  beast  under 
the  strongest  excitement^ — a  hear  rohbed  of  her  whelps — is  less 
dangerous  to  meet.  Witness  Jacob's  sons  putting  a  whole  city  to 
fire  and  sword  for  the  folly  of  one  man  ;'"  Saul  slaying  a  large 
company  of  innocent  priests;''  Nebuchadnezzar  aggravating  the 
heat  of  the  furnace;'^  Herod  murdering  the  children  in  Rama;'^ 
"Saul  breathing  out  threatenings  and  slaughter  against  tlie  disci- 
ples of  the  Lord'"^^ — was  not  all  this  the  rage  of  a  beast,  not  the 
reason  of  a  man?  Hurnbling  indeed  is  this  picture  of  man,  once 
"created  in  the  image  of  God.'"^  More  humbling  is  it  to  see  this 
folly  in  a  ciiild  of  God — to  see  David  binding  himself  with  an  oath 
to  massacre  a  whole  family,  some  of  whom  had  taken  up  his  cause 
against  the  sottish  offender.  Yet  the  melting  away  of  his  fury 
under  wise  remonstrance  showed  the  man  of  God  covered  with  the 
shame  of  his  folly.,  not  tlce  fool  living  in  it,  as  his  nature,  habit, 
and  delight.'^ 

But  to  turn  nearer  home — are  there  no  househokls,  where  un- 
controlled anger  governs  all  at  pleasure  ?  Does  the  self-willed 
victim  remember,  that  '  nothing  is  said  or  done  in  a  passion,  but 
may  be  better  said  or  done  afterwards?''"  Do  we  never  see  the 
Christian,  whom  his  Master's  discipline  and  example  ought  to  have 
transformed  to  a  lamb,  still  like  the  bear  rohbed  of  her  irhelps  7 
Man — the  holiest — left  of  God  to  try  him,  that  he  might  know  aU 
that  was  in  his  heart'^^ — "man" — so  left  to  himself — "verily  at  his 
best  estate  is  altogether  vanity.'"^ 

1  1  Sam.  XV.  23.  2  Deut.  xxi.  18—23. 

3  Num.  xvi.  4  2  Sam.  xv.  12;  xviii.  15,  IG.  ^  n.itl.  xx.  1,  22. 

6  2  Kings  XV.  27 — 30. 

7  The  philosophical  remark  of  Burke — '  Those  who  do  not  love  religion,  hate  it' — is 
the  spirit  of  our  Divine  Master's  saying.  Matt.  xii.  30. 

8  Tit.  iii.  3.  9  Comp.  2  Sam.  xvii.  8.     Hos.  xiii.  8. 

'0  Gen.  xxxiv.  xlix.  5—7.  "  1  Sam.  xxii.  11—18.              '2  Dan.  iii.  13,  19. 

13  Matt.  ii.  16.  '«  Acts  ix.  1.                                 '^  Gen.  i.  20. 

's  1  Sam.  XXV.  21 — 32.  '^  Matthew  Henry's  Sermon  on  Meekness. 

»8  2  Chron.  xxxii.  31.  '»  Ps,  xxxix.  5. 


EXPOSITION  OP  THE  BOOK  OF  PROVERBS.  227 

Look  again  at  man  in  his  ingratitude.  God  forbids  to  reward 
evil  for  evil ;  much  more  evil  for  good.  This  sin  even  the  Heathen 
deemed  to  include  every  other.'  And  so  hateful  is  it  to  God,  that 
he  visits  the  evil,  not  only  on  the  sinner  himself,  but  on  his  house 
Israel  was  punished  for  the  ill  return  to  Gideon.'^  The  traitor's 
house  was  doomed  to  a  curse.^  And  how  fearful  the  evil  to  the 
ungrateful  nation, — who  does  not  know  7* 

And  surely  evil  rewarded  for  good  was  the  stamp  of  our  father's 
sin.5  And  ever  since  has  the  curse  been  fearfully  verified— /^vi/ 
shall  tiot  depart  fro?n  his  house.  Nor  is  this  unjust  severity. 
What  say  we  to  a  child,  nourished  with  the  tenderest  care,  yet 
casting  off  all  fiUal  regard,  and  rewarding  evil  for  good  7  Could 
any  other  appearances  of  virtue  atone  for  this  unnatural  abomina- 
tion—this awful  deformity  ?  And  yet  is  not  this  sin— the  astonish- 
ment of  heaven  and  earth— the  mark  of  every  child  of  fallen 
Adam  ?  "I  have  nourished  and  brought  up  children,  and  they 
have  rebelled  against  me.''^  But  for  the  transfer  of  this  mighty  mass 
of  guilt  upon  the  great  sacrifice,  how  could  we  stand  before  G'od  ?— 
And  who  of  us  still  in  the  consciousness  of  this  guilt,  will  not  seek 
for  a  deeper  interest  in  that  no  less  perfect  work,  by  which  the 
rebel  spirit  is  tamed,  and  humbled  into  the  meekness  and  love  of 
the  Gospel  ? 

14.   The  beginning  of  strife  is  as  token  one  letteth  out  water  :  therefore  leave  off 
contention,  before  it  be  meddled  with. 

Both  the  destructive  elements— fire  and  water— illustrate  the 
danger  of  the  beginning  of  strife.-"  To  neither  element  can  we 
say — "Hitherto  shalt  thou  come,  and  no  further!"^  As  well 
might  we  command  the  raging  storm,  as  the  uncontrolled  passion— 
"  Peace !  be  still.'"^  The  dam  may  restrain  a  large  body  of  waters. 
But  cut  the  sluices,  and  the  letting  out  of  water  may  be  a  sweep- 
ing inundation.'"  Thus  fearfully  has  the  beginning  of  strife 
issued  in  the  murder  of  thousands;"  in  the  desolation  of  kinff- 
doms.'2  s 

No  less  destructive  is  it  in  ordinary  life.  One  provoking  word 
brings  on  another.  Every  retort  widens  the  breach.  Seldom",  when 
we  have  heard  the  first  word,  do  we  hear  the  last.  An  inundation 
of  evil  is  poured  in,  that  lays  desolate  peace,  comfort,  and  con- 
science. Does  not  grace  teach  us  the  rule  over  our  own  spirit ;  to 
keep  down  the  expression  of  resentment ;  and  rather  to  bear  prov- 
ocation  than  to  break  the  bond  of  unity  ? 

Truly  is  it  wise  to  stop  the  evil  at  the  beghming.^^     The  bank 

»  Ingratum  si  dixeris,  omnia  dixeris.  Yet  was  it  the  agffravation  of  their  own  sin. 
Rom.  1.  21.  ''^ 

2  Judg.  viii.  35 ;  ix.  56,  57.     Comp.  Jon.  xviii.  20—23. 

3  Ps.  Iv.  12— 15;  cix.  9-13.  4  Matt,  xxvii.  25,  with  xxiii.  32—39.  \ 
s  Gen.  ui.  5,  6,  with  ii.  8—18.  6  jga.  i.  2.  \ 
'  Chap.  xxvi.  21.     Judg.  ix.  19,  20.     Jam.  iii.  5.'   '    '                »  Job  xxxviii.  11. 

,,  ^^[^  '\-.3'-^-    ^  '"  See  Virgil's  elegant  picture,  Mn.  ii.  496—499. 

"  Judg.  xu.  1—6.    2  Sam.  ii.  14—27.  s       r  > 

>2  2  Chron.  x.  14—16 ;  xiii.  17;  xxv.  17—34.  i3  chap.  ix.  3. 


ij;j<5  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  much  more  easily  preserved  than  repaired.  The  breach  once 
made,  if  it  only  let  out  a  drop  of  water,  is  the  beginning  of  an  evil, 
the  fruit  of  which  cannot  be  calculated.  As  one  strongly  observ- 
ed— '  Man  knows  the  beginning  of  sin  ;  but  who  bounds  the  issues 
thereof?'  Abraham  nobly  yielded  in  the  contention  with  Lot,  and 
the  evil  VA'as  stayed.*  Paul  and  Barnabas — neither  would  yield  ; 
"  and  the  contention  was  so  sharp  between  (hem — that — '  sad  re- 
cord !' — they  departed  asunder  one  from  the  other.'"^  Moses  re-  * 
strained  himself  in  the  rising  provocation  with  his  wife.^  Israel  pru- 
dently refrained  from  contention  with  Edom  in  the  churlish  refusal 
of  water."*  David  answered  gently  to  his  brother's  irritating  sus- 
picion'— He  was  as  a  deaf  man  to  his  enemies,  who  were  seeking 
contention  with  him.®  The  time  to  leave  off  contetttioti  is  not, 
when  we  see  its  worst,  but  its  beginning — yea — before  it  be  med- 
dled with  :  restraining  the  first  rising  in  ourselves  ;  mortifying  our 
own  proud  tempers,  and  cultivating  our  Master's  meek  and  self- 
denying  spirit. 

15.  lie  that  justifieth  the  wicked,  and  he  that  condemnetli  the  just,  even  they  both 
are  an  abojnination  to  the  Lord. 

Judicial  iniquity  is  an  awful  abuse  of  God's  authority.''  The 
judge  or  inagistrate  "  is  a  minister  of  God  for  good."^  The  appeal 
is  to  him  for  justice,  as  the  Representative  of  God.^  If  the  great 
Judge  '•  loveih  righteousness,  and  hateth  iniquity,'""  this  unright- 
eous justifying  of  the  wicked  must  be  abom'niation  to  him.^^ 
This  guilt  of  Samuel's  sons — so  contrary  to  his  own  integrity — was 
the  immediate  cause  of  the  abolition  of  the  Theocracy. >2  The 
judges  in  David's  time  seem  to  have  been  guilty  of  both  these 
branches  of  injustice. 1^  Ahab's  house  was  ruined  hy  his  condem- 
nation of  the  just.^*  "  Not  this  man,  but  Barabbas'"^ — combined 
the  double  sin — the  perfection  of  injustice — the  most  aggravated 
abomination. 

Not  however  to  confine  the  application  to  official  iniquity— Do 
we  not  all  need  great  watchfulness,  that  we  tnay  "judge  righteous 
judgment ;"'®  that  no  corrupt  bias  may  prejudice  the  exercise  of  our 
private  judgment,  either  in  favor  of  the  icicked,  or  in  the  condem- 
7W t ion  of  the  just  ? 

But  let  us  place  ourselves  before  the  "  Judge  of  all'  accused  by 
Satan — conscience — law — and  convicted  of  every  charge — yet 
justified.  Does  God  then  in  thus  "justifying  the  ungodly""'  con- 
travene this  rule  ? — Far  from  it.  If  \\q  justifies  the  wicked,  it  is  on 
account  of  righteousness.'^  If  he  condemn  the  just,  it  is  on  the 
imputation  of  unrighteousness.     Nowhere  throughout  the  universe 

1  Gpn.  xiii.  8,  9.                            ">■  Acts  xv.  ?>9.  ^  Ex.  iv.  25,  2G. 

"  Num.  XX.  14—21                       5  1  Sam.  xvii.  28,  29.  «  Ps.  xxxviii   12—14. 

7  Ex.  xxiii.  7.                              »  Rom.  xiii.  2,  3.  ^  Dcut.  xxv.  1. 
•"  Ps.  xlv.  7.    Comp.  Deut.  xxxii.  4. 

11  Isa.  V.  23.     Coinp.  .Sophoclrs  (Edip.  Tyr.  verses  622,  023,  also  Chap.  xxiv.  23,  24. 

'2  1  Sam.  viii.  3—9,  with  xii.  3.                             i^  Ps.  Ixxxii.  2;  xciv.  20,  21. 

n  1  Kin<rs  xxi.  13—19.                  '^  John  six.  40.  '«  John  vii.  23,  24. 

17  Rom.  w,  5.  18  Ibid.  iii.  25,  26. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  229 

do  the  moral  perfections  of  the  Governor  of  the  world  shine  so 
gloriously,  as  at  tlie  cross  of  Calvary.'  The  satisfaction  of  the  holy 
law,  and  the  manifestation  of  righteous  mercy,  harmonize  with  the 
justification  of  the  condemned  sinner.'^  And  this  combined  glory 
tunes  the  song  of  everlasting  praise.'^ 

16.  Wherefore  is  there  a  price  in  the  hand  of  a  fool  to  get  wisdom,  seeing  he 
hath  no  heart  to  it  ? 

A  question  of  wonder  and  indignation  !  Why  a  fool  so  blessed, 
if  he  have  no  heart  to  improve  his  blessing  ?  Birth,  religious  priv- 
ileges, talents,  lime,  influence,  opportunity — all  are  a  price  to  get 
wisdotn.  If  the  fool  throws  it  away,  the  account  of  unprofitable- 
ness seals  his  sentence.^  The  grand  price  is  in  our  hand^ — -of  in- 
estimable value.  Yet  how  many  thousand  fools  have  ?io  heart  to 
buy,  would  rather  lose  it,  than  labor  for  it ;  rather  go  sleeping  to 
hell,  than  toiling  to  heaven  !  The  Gadarenes  threw  away  the 
pearl.^  Herod  eyed  it  with  curiosity  f  Pilate  with  indifference  f 
the  Jews  with  scorn. ^  The  rich  man  preferred  his  own  "  goodly 
pearls"  to  it.'°  Felix  hoped  to  turn  it  to  his  own  selfish  purpose.'^ 
Agrippa  dared  not  purchase  it.'^  Were  not  all  these,  pictures  of  the 
every-day  fool,  that  meets  our  eye?— 'That  which  "is  more  pre- 
cious than  rubies'"^  is  to  him  more  worthless  than  a  pebble.  That 
which  is  more  sweet  than  honey  is  tasteless  as  the  white  of  an 
egg.''^*  As  if  tlj;e  world  could  be  a  God  tons — could  fill  up  God's 
vacant  place  in  our  heart !  Yet  thus  the  realities  of  eternity — the 
mighty  things  of  the  Gospel — things  that  should  drink  up  our  spirits, 
are  hke  "  a  tale  that  is  told."  Enough  that  they  should  have  a 
place  in  our  creed,  though  never  in  our  hearts.  The  world  is  pre- 
ferred to  heaven,  time  to  eternity ;  and  the  immortal  soul — for 
which  such  a  cost  has  been  paid,  and  such  prospects  prepared — • 
perishes  in  folly.  But  will  it  not  be  a  sword  in  the  awakened  con- 
science— '  I  might  have  been  enriched,  had  I  not  wasted  the  golden 
opportunities  of  salvation,  and  fooled  away  the  glorious  days  of  the 
Son  of  man  V  Yea — will  not  this  be  the  sting  of  the  never-dying 
worm — '  Had  I  come  to  Christ  when  I  might,  I  should  not  have 
been  in  this  place  of  torment.  I  would  not  come  then.'^  I  cannot 
come  now."«  'Lord  save  me' — cries  the  pious  Howe — 'from 
trifling  with  the  things  of  eternity.'"' 

1  Isa.  liii.  5—10.    2  Cor.  v.  21.  2  Ps.  Ixxxv.  10.     Isa.  xlv.  21. 

3  Bishop  Davenant  justly  quotes  this  text,  as  an  example  of  the  forensic  use  of  the 
term  justification — '  not  the  infusion  of  a  quality,  but  the  pronouncing  a  sentence.' 
(Discourse  on  Inherent  Righteousness,  Chap.  xxii.  Allport's  Translation.)— The  true 
sense,  in  which  it  is  used  in  reference  to  our  justification  before  God — pronounced  just 
in  God's  own  court  of  judgment. 

4  Matt.  XXV.  24—30. 

5  Chap.  viii.  4,  5;  ix.  4—6.     Isa.  Iv.  1—3.     Rom.  x.  8.    Rev.  iii.  20. 

6  Matt.  viii.  34.  T  Luke  xxiii.  8.     Comp.  Acts  xvii.  21,  32. 
8  John  xviii.  38.                          9  Acts  xiii.  46.  lo  Mark  x.  22. 

"  Acts  xxiv.  25—27.  '2  Ibid.  xxvi.  28.  13  Chap.  iii.  15;  viii.  11 

»i  Lawson.  i5  Matt,  xxiii.  37.     John  v.  40. 

16  Matt.  XXV.  10.     Luke  xiii.  25—28 ;  xvi.  26.  ^^  Works,  iii.  130. 


230  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

il.  A  friend  loveih  at  all  times,  and  a  hrotlier  is  horn  for  adversity. 

This  beautiful  picture  of  friendship  has  been  drawn  by  moral- 
ists, sentimentalists,  and  poets.  But  the  reality  is  only  found, 
where  Divine  grace  has  melted  away  natural  selfishness  into  disin- 
terested love.  If  virtue  is  the  best  ground  of  friendship,  then  is 
this  most  heavenly  virtue  the  firmest  ground  of  all.  What  passes 
under  the  name  is  too  often,  as  Bishop  HalP  describes  it,  'brittle 
stuff.'  This  fickle  excitement  cools  by  distance,  or  by  the  cold- 
ness of  our  friend.  Worldly  degradation  of  circumstances,  con- 
verts it  \rflo  indifference  f  or  even  hatred. ^  The  friend,  who  had 
left  the  right  path,  is  forsaken,  instead  of  being  followed,  watched 
over,  and  every  opportunity  improved  for  reclaiming  him.  "But 
the  true  y>-/e//(i  loveth  at  all  tinies^  through  evil,  as  well  as  good, 
report."  He  is  not  ashamed  of  poverty^  or  of  a  prison.*  In  any 
jarrings  of  the  flesh,  adversity  cements  love. ^  The  loving  friend 
becomes  now  a  brother  horn  for  adversity.''  Such  was  the  love 
of  Joseph  to  his  brethren  ;  unshaken  by  vicissitudes — unabated  by 
ingratitude.^  Such  was  the  firm  cleaving  of  Ruth  to  her  desolate 
mother;^  the  identity  of  heart  between  David  and  Jonathan;'"  the 
affectionate  sympathy  of  the  beloved  disciple  to  the  mother  of  his 
Lord.  11 

We  must  not  indeed  look  for  perfection.  Can  we  doubt  the  sin- 
cerity of  the  disciples,  while  we  are  humbled,  instructed,  and  warn- 
ed by  their  frailty?'^  For  frailty  it  was;  not  wilfulness — nor  hy- 
pocrisy. "  Ye  are  they,  that  have  continued  with  me  in  my 
temptations" — was  their  Master's  kindly  acknowledgment  at  the 
very  moment  of  infirmity,  when  "  they  all  forsook  him  and  fled."'^ 

But — Ah  !  it  is  to  him  that  we  must  look  as  the  perfect  exem- 
plar— To  see  the  Son  of  God  in  our  nature,  that  he  might  be  our 
friend  and  brother ;"  to  hear  him  "  not  ashamed  to  call  us  breth- 
ren"— this  is  a  mystery  of  friendship — unsearchable.  Truly  is 
this  Friend'^^ — he  alone — worthy  of  our  unlimited  confidence.  Such 
is  the  constancy  of  his  love — at  all  times^^ — even  unto  death  ;i" 
vmaltered  by  the  most  undutiful  returns  :  '•  turning  and  looking 
upon"  the  disciple  (such  a  look  of  tenderness  and  power  I'**)  whom 
we  should  have  excommunicated.     Such  the  sympathy  of  his  love 

1  Works,  viii.  38.     Meditations  and  Vows.  2  Job  vi.  14,  15. 

3  Chap.  xix.  7.  1  Sam.  xvi.  21,  22,  with  xviii.  5 — 9.  Job  xix.  17 — 20.  Comp. 
Ovid's  elegant  lines.  Lib.  de  Ponto. 

4  2  Sam.  XV.  19—22;  xvii.  27—29.  5  phil.  ii.  25.     2  Tim.  i.  16—18;  iv.  11. 
6  See  the  melancholy  dispute  between  Bishops  Hooper  and  Ridley  upon  ceremonials, 

and  the  cementing  love  of  the  prison,  with  Foxe's  beautiful  remarks,  vi.  640,  641. 
-!  Bishop  Patrick.     Comp.  Job  ii.  11—13.     Ecclus.  vi.  7,8,  10,  16. 
8  Gen.  xlv.  5—8;  1.  19—21.  9  Ruth  i.  16,  17. 

'"  1  Sam.  xviii,  3;  xix.  2;  xx.  33;  xxiii.  16.     2  Sam.  i.  16;  ix.  1. 
1'  John  xix.  27.  '«  Matt.  xxvi.  40,  41.  '3  Luke  xxii.  28,  with  Matt.  xxvi.  56. 

"  Heb.  ii.  14.  is  Ibid,  verses  11—13.  '6  John  xiii.  1. 

'■''  Ibid.  XV.  13.     '  Mine  is  an  unchanging  love ; 

Higher  than  the  heights  above ; 
Deeper  than  the  depths  beneath  ; 
Firm  and  faithful,  strong  as  death. — Cowper. 
18  Luke  xxii.  61 . 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  231 

horn  for  adversity  ;  So  united  to  us — the  friend  and  the  broth- 
er we  need  ;  never  nearer  to  us  than  when  in  our  lowest  depths  of 
trouble;  and,  though  now  our  glorified  Brother  in  heaven,  yet  still 
"touched  with  I  he  feeling  of  our  infirmities  ;'"  still  "  afflicted  in  all 
our  afflictions.'"^  'Here  is  sympathy — here  is  indeed  a  Brother 
born  to  adversity.  Trust  him,  O  ye  trembling  believers,  at  all 
times,  and  in  all  places.  You  will  then  be  possessed  of  the  happy 
art  of  living  beyond  the  reach  of  all  disappointment.' =* 

18.  A  man  void  of  understanding  (heart,^  Marg.)  striketh  hands,  and  becometh 
surety  in  the  presence  of  his  friend. 

Though  we  are  to  feel  ourselves  born  for  adversity,  ever  ready 
to  "  bear  one  another's  burdens  -."^  yet  we  must  not  befriend  our 
brother  at  the  risk  or  expence  of  injustice  to  our  family.  We  have 
therefore  another  warning  against  imprudent  suretyship."  Beware 
of  striking  hands  in  agreement,  without  ascertaining,  whether  we 
can  fulfil  our  engagement,  or  wheihev  our  friend  is  not  equally 
able  to  fulfil  it  himself.  This  shews  a  man  void  of  understand- 
ing ;  specially  to  do  this  in  the  presence  of  Ids  friend.  For  why 
is  not  his  word  taken,  but  from  the  suspicion  of  insolvency  or  dis- 
honesty ?  A  prodigal,  thoughtless  kindness  may  gain  us  a  popular 
name.  But  the  principle,  closely  examined,  will  be  found  to  be 
another  form  of  selfishness.  There  is  no  true  benevolence  in  rash 
engagements,  whieh  may  involve  our  name  and  family  in  disgrace 
or  ruin.  True  indeed— had  not  those  hands  that  were  nailed  to 
the  cross,  been  stricken  in  suretyship,  the  hand  writing  that  was 
against  us  could  never  have  been  cancelled.^  Yet  the  eternal  coun- 
sel is  no  pattern  for  our  simple  folly.  Nor  is  infinite  love,  com- 
bined with  perfect  wisdom,  a  plea  for  our  rash  generosity.  Re- 
ligion, though  it  warns  its  professors  against  imprudences,  yet  too 
often  unjustly  bears  the  blame  of  them.  To  adorn  the  Christian 
profession,  and  to  avoid  occasion  of  stumbling  to  the  ungodly — 
"  provide  for  honest  things,  not  only  in  the  sight  of  the  Lord,  but 
also  in  the  sight  of  man.'"* 

19.  He  loveOi  transgression  that  loveth  strife ;  and  he  that  exalteth  his  gate  seek- 
eth  destruction. 

1  Hel).  iv.  15.  2  isa.  Ixiii.  9. 

3  Howcls'  Sermons,  ii.  252.  '  Though  solitary  and  unsupported,  and  oppressed  by 
sorrows  unknown  and  undivided,  I  am  not  without  joyful  expectations.  There  is  one 
Friend  iclw  loveth  at  alt  times ;  a  Brother  born  for  adversity — the  help  of  the  helpless; 
the  hope  of  the  hopeless  ;  the  strength  of  the  weak  ;  the  riches  of  the  poor ;  the  peace 
of  the  disquieted  ;  the  companion  of  the  desolate  ;  the  friend  of  the  friendless.  To  him 
alone  will  I  call,  and  he  will  raise  me  above  my  fears.'  Memoir  of  Mrs.  Hawkes,  pp. 
127,  128.  The  ancient  Jews  applied  this  Proverb  to  Christ,  adducing  it  as  a  testimony, 
that  the  Divine  Messiah  would  by  his  incarnation  become  the  brother  of  man.  Gill 
in  loco. 

*  Chap.  vii.  7 ;  x.  13 ;  xi.  12 ;  xv.  21 ;  xxiv.  30.  '  It  denotes  the  want  of  a  right 
state  of  mind,  judgment,  and  affection,  or  in  general,  of  all  the  faculties  of  the  soul, 
through  ignorance,  carelessness,  and  the  prevalence  of  evil  propensities  of  various  kinds. 
Scott  on  xi.  12. 

5  Gal.  vi.  2.  6  Chap,  vi.  1—5;  xi.  15.  ">  Col.  ii.  14. 

8  2  Cor.  viii.  20,  21. 


232  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

We  may  indeed  fall  into  strife,  without  loving  it.'  But  let  us 
always  look  at  it  as  a  branch  from  the  root  of  sin^— the  prolific 
source  of  sin.^  The  love  of  it  is  therefore  the  love  of  transgression. 
Yet  who  will  own  the  charge  ?  The  man  engaged  in  strife  pro- 
tests, that  he  loves  peace ;  only  his  neighbor's  perverseness  drives 
him  into  strife.  And  yet  if  we  are  frequently  in  it ;  if  we  take  no 
pains,  make  no  sacrifice  of  selt-will  or  interest,  to  avoid  the  occa- 
sion oi strife — does  not  conscience  bring  home  the  charge?  Ah  ! 
the  love  of  transgression  lies  deeper  than  we  often  see.  It  shows 
itself  in  forms,  that  the  world  may  overlook,  but  which  prove  its 
nature  to  be  "  carnal."^ 

Very  generally  it  proceeds  from  the  root  of  pride. ^  The  man 
exalts  his  gate^  above  his  neighbor,  and  affects  a  style  beyond  his 
rank.  Or  his  ambition  would  tread  his  neighbor  under  his  feet. 
Nay  he  will  sometimes  rise  against  his  Sovereign,''  or  even  stand 
in  defiance  of  his  God.^  The  sluggard  sees  his  ruin  before  him, 
and  indolently  waits  for  it,  without  making  any  effort  to  avert  it.' 
But  the  proud  man  seeketh  destruction.  He  puts  himself  in  the 
road,  and  sooner  or  later  his  day  comes ;  and  his  name,  glory,  and 
honor  are  swept  away.'°  Watch  over  me,  O  my  God,  to  preserve 
me  from  the  first  rising  of  my  proud  heart.  Or  if  my  frailty  yield 
to  it,  O  keep  me  from  the  prevalence  of  this  presumptuous  sin,  that 
hurries  me  as  a  rival  against  thy  throne  into  the  pit  of  destruction. 

20.  He  that  hath  a  froward  heart  Jindeih  no  good ;  and  he  that  hath  a  perverse 
tongue  falleth  into  mischief. 

Such  is  the  history  of  God's  ancient  people — a  picture  of  yVo- 
wardness  with  all  its  barren  results.  Let  their  long-suffering  God 
do  what  he  would  to  tliem  and  for  them,  they  found  no  satisfying 
good.''  Self-will — even  in  its  fullest  indulgence — instead  of  bring- 
ing the  desired  good,  always  ends  in  disappointment — and  when 
the  perverse  tongtie  breaks  out — in  frightful  mischief^^  The  best 
of  us  are  too  often  governed  by  this  waywardness.  Even  when 
we  seek  to  walk  with  God,  how  does  the  froivard  heart  struggle 
to  walk  by  its  own  inclination  !  The  good  Lord  give  us  a  morti- 
fied spirit,  to  restrain  us  from  the  guidance  of  our  corrupt  fancies ! 
Many  an  erratic  course  in  the  Church  we  trace  to  some  unhappy 
biasj  not  disciplined  by  the  Divine  Spirit,  not  moulded  to  reveren- 

I  Gen.  xiii.  7,  8.  2  Gal.  v.  19—21.  3  2  Cor.  xii.  20,  21.     James  iii.  14—16. 

*  1  Cor.  iii.  3,  4.  'I  never  loved  those  Salamanders,  that  are  never  well,  but  when 
they  are  in  the  fire  of  contention.  I  will  rather  suffer  a  thousand  wrongs,  than  offer 
one.  I  will  rather  suffer  an  hundred  than  inflict  one.  I  will  suffer  many,  ere  I  will 
complain  of  one,  and  endeavor  to  right  it  by  contending.  I  have  ever  found,  that  to 
strive  with  my  superior  is  furious ;  with  my  equal  doubtful ;  with  my  inferior  sordid  and 
base;  with  any,  full  of  unquietncss.'  Bishop  Hall,  Meditations  and  Vows,  Works, 
viii.  18. 

5  Chap.  xiii.  10. 

*  An  allusion  to  the  gaies  of  splendid  palaces  in  the  East,  generally  elevated  according 
to  the  vanity  of  their  owner.     Morier  quoted  in  Burder's  Oriental  Customs. 

1  2  Sam.  XV.  1 ;  xx.  1.     1  Kings  i.  5;  xvi.  9—18.  8  Rom.  xiii.  1,  2. 

9  Chap.  vi.  11.  10  Chap.  xvi.  18.     Isa.  xxii.  15—19.     Jer.  xxii.  13—19. 

"  Ps.  Ixxviii.     Acts  xiii.  18.  '^  Chap.  xi.  20  ;  xviii.  6,  7. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  233 

tial  faith.  Most  graciously  therefore  does  our  God  assert  his  own 
right  to  supremacy  ;  promising  us — not  freedom  from  restraint,  but 
a  yoke,'  a  binding  law,  a  strict  obhgation,  and — above  all — ihe 
heart  to  love  and  obey.^  Here  is  now  self-control — stability  ;  not 
impulse  and  feeling,  but  fixed  and  steady  principle.  Shall  not  we 
then  cry  with  filial  simplicity — 'Not  my  will — 0  Lord — ^let  me 
have  any  thing  but  my  own  way.  Leave  me  not  to  my  perverse 
heart?'  In  proportion  as  the  froward  heart  is  thus  subdued,  the 
perverse  tongue  is  bridled;  and  we  have  the  "perfect  man"  in 
Christian  consistency,  humility  and  love. 

21.  He  that  begetteth  a' fool  doeth  it  to  his  sorrow :  and  the  father  of  a  fool  hath 
no  joy. 

Among  the  "  vanities,  to  which  the  creature  is  made  subject," 
Solomon  elsewhere  enumerates  one,  of  which  he  probably  had  a 
feeling  experience — leaving  the  labor  of  his  hand — he  knoweth  not 
to  whom — whether  he  shall  be  a  wise  man  or  afool.^  The  latter 
prospect  is  here  realized.  The  weeping  parent  not  only  finds  no 
joy  in  the  fondly-cherished  object  of  his  expectation  ;  but  a  can- 
kering grief  embitters  all  his  joys,  and  often  brings  him  "  down  with 
sorrow  to  the  grave. "^  And  how  is  this  sorrow  aggravated,  should 
there  be  an  unhappy  humbling  consciousness,  that  undue  indul- 
gence or  severity,  injudicious  treatment,  and  more  than  all — neg- 
lect of  prayer  for  the  child,  and  of  the  diligent  improvement  of  God's 
appointed  means,  virtually  suffered  the  evil  propensities  to  grow  to 
a  direful  harvest  of  ruin  ! 

Yet  let  the  godly  parent  expect  every  thing  from  prayer — provi- 
ded it  he  not  palsied  by  despondency.^  In  the  deepest  distress 
never  lose  hold  of  the  covenant  of  grace. ^  Let  the  determined 
faith  of  a  praying  mother  encourage  perseverance.''  God  exercises 
faith;  but  he  never  fails  to  honor  it.  He  delays  to  answer  prayer; 
but  every  word — every  sigh — is  registered  for  acceptance  in  his 
best  time.  Let  Solomon's  word  be  a  quickening — not  a  fainting — 
word— "^rq^^a6/e"  indeed  "for  reproof,  and  for  correction;"  but 
not  less  so  "  for  instruction  in  righteousness."^ 

22.  A  merry  heart  doeth  good  like  a  medicine;  hut  a  broken  spirit  drieth  tlie 
bones. 

This  is  not  true  of  all  merriment.  The  wise  man  justly  de- 
scribes the  loud  and  noisy  mirth  of  fools — to  be— not  medicine — 
but  "  madness."'  Our  Lord  made  a  merry  heart  by  his  message  of 
Divine  forgiveness  ;  and  this  doubtless  was  a  more  healing  medi- 
cine to  the  paralytic  than  the  restoration  of  his  limbs."  If  I  be  a 
pardoned  sinner — an  accepted  child  of  God,  what  earthly  trouble 
can  sink  me?     "Paul  and  Silas  sang  praises  to  God  in  the  inner 

1  Matt.  xi.  29.     Lam.  iii.  27.  2  Jer.  xxxi.  33.     Ez.  xxxvi.  26,  27. 

3  Eccl.  ii.  18,  19.  4  Gen.  xlii.  38.  s  See  Gal.  vi.  9.     Comp.  .John  xi.  40. 

6  Gen.  xvii.  7.  ->  Matt.  xv.  22—28.  »  2  Tim.  iii.  1(). 

s  Eccl.  ii.  2.     Comp.  1  Sam.  xxv.  36,  37.  i»  Matt.  ix.  2—7. 

30 


234  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

prison  with  their  feet  made  fast  in  the  stocks." '  The  martyrs 
"glorified  God  in  the  fire.'"^  They  were  "  tortured,  not  accepting 
deliverance,  that  they  might  obtain  a  better  resurrection. "^  All 
earthly  enjoyments  are  now  doubly  blest  with  heavenly  sunshine.* 

There  is  also  the  Christian  flow  of  natural  spirits.  For  when 
consecrated  to  the  Lord,  they  become  a  means  of  enjoyment — not 
ortly  to  ourselves,^  but  to  those  around  us.  Often  has  the  mourn- 
ing saint  been  encouraged — often  also  has  the  worldling  been  con- 
victed— by  a  brother's  cheerful  words  or  looks.®  To  the  former  it 
has  been  a  medicine.     To  the  latter  a  lesson. 

Most  watchful  therefore  should  we  be  against  the  withering  in- 
fluence of  a  broken  spirit.  Allow  not  the  imagination  to  dwell 
needlessly  in  gloom.  Constitutional  temperament  will  have  its  in- 
fluence. External  things  act  upon  the  body,  and,  through  the 
body,  upon  the  mind.  We  are  some  of  us — creatures  even  of 
weather ;  not  the  same  on  a  misty  as  on  a  bright  day.  There  is 
much  in  our  physical  economy  rather  within  the  province  of  the 
physician  than  the  Minister  ;  much  perhaps  that  we  may  be  in- 
clined too  hastily  to  censure  in  a  brother,  when  a  better  knowledge 
would  open  our  sympathy.  When  outward  and  inward  troubles 
unite,  what  wonder  if  the  vessel,  like  Paul's  ship  "where  two  seas 
met,'"^  give  way  V  Yet — let  it  be  remembered,  that  every  indul- 
gence increases  the  evil.  Allowed  prevalence  will  produce  a  fixed 
melancholy.  Where  spiritual  causes  operate,  it  is  a  spurious  hu- 
mility and  brokennessj  centering  in  self  The  gospel  encourages 
humiliation — not  despondency.  It  deals  in  the  realities — not  of 
woe  and  despair,  but  of  hope,  peace,  and  joy.  Its  life  and  glory  is 
he,  that  "  bindeth  up  the  broken  bones"^  who  "will  not  break  the 
bruised  reed,"^°  or  crush  under  his  feet  "the  prisoners  of  hope.''^' 

Christian  !  Show  that  you  really  find  God's  ways  to  be  "  ways 
of  pleasantness  and  peace  ;"i^  that  you  believe  their  joys,  not  be- 
cause you  have  read  and  heard  of  them,  but  because  you  have 
lasted  them.  If  they  are  happy,  be  happy  in  them.  Joy  is  a  for- 
bidden fruit  to  the  ungodl3^'^  But  let  it  be  the  adorning  of  thy 
profession.'^  It  is  a  sin  against  thy  God  to  be  without  it.'^  It  is 
disparaging  his  heavenly  comfort  to  lay  too  much  to  heart  his 
counterbalancing  afflictions.  "  Let  the  Lord  be  magnified,  which 
hath  pleasure" — not  in  the  misery— but  "  in  Ihe  jirosperity  of  his 
servants J^^^  He  giveth  liberty  to  be  cheerful — ground  to  be  cheer- 
ful— and  he  will  give  thee  an  heart  to  be  cheerful. 

After  all  howevei- — let  each  be  careful  to  cultivate  a  just  and 

»  Acts  xvi.  25.  2  isa.  xxiv.  15.  3  Heb.  xi.  35. 

^  Eccles.  ix.  7 — 9.  s  Chap.  xv.  13.     Comp.  Eccles.  xxx.  22. 

'  Chap.  xii.  25.     Eccles.  viii.  1.  i  Acts  xxvii.  41. 

8  Chap.  xii.  25;  xv.  13.  Job  xxx.  30.  Ps.  xxxii.  3,  4 ;  cii.  3 — 5;  cxix.83.  Comp. 
Eccles.  xxx.  23  ;  xxxviii.  18.  Ovid's  beautiful  lines.  Lib.  i.  dc  Ponto.  This  mixture 
of  bodily  and  mental  anguish  forms  the  completeness  of  our  Lord's  sufferings.  Ps.  xxii. 
15 "  Ixix.  3. 

9  Isa.  Ixi.  1,  2.  1"  Ibid.  xlii.  3.  "  Zech.  ix.  12. 

'2  Chap.  iii.  17.  '3  Rosea  ix.  1.  i*  Isa.  lii.  1,  2;  Ix.  1. 

'5  Deut.  xxviii.  47.  '^  Ps.  xxxv.  27. 


EXPOSITION    OF    THE     BOOK    OF    PROVERBS.  235 

even  balance.  Liveliness  needs  a  guard,  lest  it  should  degenerate 
into  levity  ;  a  grave  temperament — lest  it  should  sink  into  morbid 
depression.  Christian  discipline  on  both  sides  is  the  principle  of 
enlarged  happiness,  and  steady  consistency. 

23.  A  wicked  man  taketh  a  gift  out  of  the  bosom,  to  -pervert  the  ways  of  judg- 
ment. 

Again  we  are  warned  of  the  corruption  of  gifts.'  No  sin  has  a 
deeper  stamp  of  wickedness,  none  a  more  awful  mark  of  Divine 
visitation.^  The  temptation  is  the  test  of  principle.  Sir  M.  Hale 
(as  his  Biographer  writes)  '  had  learned  from  Solomon,  that  a  gift 
perverteth  the  ways  of  judgment.''^  He  always  tlierefore  rejected 
it  with  courteous  integrity.  Not  even  a  good  cause  will  justify  the 
evil  practice.  The  Apostle,  though  restrained  in  bondage*  from  his 
great  and  blessed  work,  would  not  gratify  his  covetous  judge  by 
purchasing  his  release.*  The  rules  of  the  gospel  are  clear  and  de- 
cisive. Let  us  not  "  do  evil,  that  good  may  come.  Let  not  your 
good  be  evil  spoken  of.     Abstain  from  all  appearance  of  evil."^ 

Even  a  corrupt  world  is  ashamed  of  this  sin.  The  gift  is  in  the 
bosom,^  concealed  from  the  eye  of  man.  But  how  fearfully  un- 
veiled is  it  to  the  eye  of  God,  who  will  not  wink  at  the  endeavor 
to  pervert  his  ways  of  judgment.  How  will  he  one  day  'vindi- 
cate his  Omniscience  from  all  the  insults  put  upon  it  in  the  world 
by  those  foolish  men,  who  were  not  ashamed  to  do  those  things  in 
the  face  of  God  himself,  in  which  they  would  not  have  wished  the 
meanest  of  his  creatures  to  detect  them.'"' 

Let  every  child  of  Abraham  hear  the  command  given  to  his 
Father — "  Walk  before  me,  and  be  thou  perfect."^  "  He  that 
walketh  righteously,  and  speaketh  uprightly — he  that  shaketh  his 
hands  from  holding  of  bribes — he  shall  dwell  on  high."^ 

24.  Wisdom  is  before  him  that  hath  understanding ;  but  the  eyes  of  a  fool  are  in 
the  ends  of  the  earth. 

Let  us  trace  our  interest  in  rvisdom  from  the  beginning.  It  first 
"  enters  into  the  heart.'""  There  it  "  rests  in  him  that  hath  under- 
standitig,^^^^  as  his  principle  of  conduct.  Now  it  is  before  his  eyes 
in  the  Book  of  Wisdom  as  his  rule  of  faith  and  life.'^  It  is  the 
centre,  to  which  all  his  thoughts,  motives,  and  pursuits  tend.  All 
is  now  order.  Every  faculty,  desire,  and  affection,  finds  its  proper 
place.  '  He  that  hath  understanding  fixeth  his  eyes  upon  wis- 
dom, and  contenteth  himself  with  that  object ;  whereas  the  eyes  of 
a  fool  are  constantly  wandering  everywhere;  and  his  thoughts 
settle  upon  nothing  that  may  avail  to  his  good."^  His  eyes  are  in 
the  ends  of  the  eartli,  rolling  and  wandering  from  one  object  to 

1  Verse  8. 

2  See  p.  224,  note  8,  also  Job  xv.  33.  Ez.  xxii.  12,  14.  Am.  ii.  6,  7.  Comp.  Chap, 
xviii.  5. 

3  Bishop  Burnet's  Life.  4  Acts  xxiv.  26. 

5  Rom.  iii.  8 ;  xiv.  16.     1  Thess.  v.  22.  «  Chap.  xxi.  14.  '''  Lawson  in  loco. 

8  Gen.  xvii.  1.  9  Isa.  xxxiii.  15,  16.     Ps.  xv.  1,  5.  '"  Chap.  ii.  10. 

»  Chap.  xiv.  33.  '2  Ibid,  verse  8.  i3  Bishop  Hall. 


236  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

another.  His  thoughts  are  scattered.  He  has  no  definite  object, 
no  settled  principle,  no  certain  rule.  Talent,  cultivation  of  mind, 
improvement  of  opportunity — all  are  frittered  away. 

This  diversion  is  a  great  engine  of  the  enemy.  His  great  object 
is  to  turn  the  mind  aside  from  what  is  immediate  to  what  is  in- 
definite, from  plain  and  important  matters  to  what  is  nnsearcha- 
ble;i  from  what,  is  personal  to  what  is  irrelevant.'^  Many  trifles 
take  the  place  of  the  "  One  thing  needful."  And  is  not  this  waste 
and  loss  of  time  often  a  temptation  to  the  Christian?  Where  are 
his  eyes — his  thoughts — at  prayer  ?  Alas  !  too  often — instead  of 
'•looking  unto  Jesus"'' — his  great  object — the  life  of  prayer— the 
only  way  to  God — are  they  not  in  the  ends  of  the  earthy  as  if  there 
was  no  nearer,  no  better  object  of  attraction  ?  Oh  !  do  not  we 
want  simplicity  of  spiritual  wider  standing  to  keep  Him — the 
great  uncreated  tvisdotn — constantly  before  our  eyes?  Lord!  I 
am  ashamed  of  my  base  inconstancy.  But  it  is  thou  alone  canst 
heal  it.  "  Turn  away  mine  eyes  from  beholding  vanity."^  Fix 
them — O  fix  them — on  Him,  on  whom  all  heaven — all  the  redeem- 
ed— delight  to  gaze  forever. 

'25.  A  foolish  son  is  a  grief  to  his  father,  and  bitterness  to  her  that  bare  him. 

Surely  the  Divine  Spirit  did  not  repeat  the  Proverb^  for  naught. 
Was  it  not  to  deepen  our  sense  of  parental  responsibility  and  filial 
obligation  1  Can  parents  be  insensible  to  the  prospect  of  this 
grief?  Can  children  be  hardened  into  the  unnatural  selfishness 
of  piercing  a  parent's  heart  with  such  bitterness  ?^  The  mother's 
anguish  is  here  added  to  {he  father's  grief  "  As  a  sword  in  her 
bones,"  is  the  apprehension  of  having  "  brought  forth  children  to 
the  murderer."^  How  uncertain  are  the  dearest  comforts  of  earth  ! 
Our  fallen  mother  anticipated  the  joy  of  '•  having  gotten  a  man" — 
perhaps  the  promised  seed — ■"  from  the  Lord."*  Yet  to  the  bitter- 
ness of  her  soul  "  he  was  of  that  wicked  one,  and  slew  his  broth- 
er.'"" Her  daughter  naturally  "  remembereth  no  more  the  anguish, 
for  joy  that  a  man  is  born  into  the  world.'"'  Already  she  grasps 
the  delightful  vision  of  infant  training,  and  ripening  maturity.  And 
yet  too  often  he  proves  in  the  end  a  foolish  so?i — the  bitterness  of 
her  that  bare  him. 

Absalom  was  named  'His  Father's  peace.'  Yet  was  he  the 
source  of  his  most  poignant  grief.  This  is  not  the  '•  weeping  of  a 
night,"  succeeded  by  a  '-joyous  morning,"'^  but  the  "heaviness  that 
maketh  the  heart  stoop" '^—perhaps  for  years— perhaps  to  the  end  of 
days.  Its  connection  with  eternity  gives  to  the  trial  the  keenest 
edge.  To  see  a  foolish  so)i  hurried  irrevocably  into  his  fixed 
destiny — Oh  '  this  to  the  godly  parent  is  an  awful  conflict. '< 
Strong  indeed  must  be  that  faith  {yet  such  faith  has  been  voiich- 

1  Deut.  xxix.  29.  Col.  ii.  18.                        2  Luke  xiii.  23,  24.     John  xxi.  21,  22. 

3  Heb.  xii.  2.  ■*  Ps.  cxix.  37.                                '  Verse  21. 

«  Chap.  xix.  13.  ">  Gon.  xxvii.  34,  35.                      »  Hos.  ix.  13. 

9  Gen.  iv.  1.  i"  1  John  iii.  12.                              "  John  xvi.  21. 

12  Ps.  XXX.  5.  13  Chap.  xii.  25.                            "  2  Sam.  xviii.  33. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  237 

safed,y  which  bows  reverentially  to  the  Divine  Sovereignty,  and 
maintains  the  serenity  of  peaceful  submission. 

But  parental  anxieties  and  sorrows  must  stimulate  the  enquiry 

How  may  this  piercing  thorn  be  spared — this  bitter  grief— ihv 

bitterest  that  ever  a  parent's  heart  can  know — averted?  The  pri- 
mary root  of  this  sorrow  is  the  indulgence  of  the  will.^  The  vast 
power  of  parental  influence  must  be  used  wisel}^ — at  once— at  any 
cost.  We  must  not  instruct — or  entreat  only — but  command  :* 
We  must  allow  no  appeal  from  our  authority,  no  reversal  of  our 
decision.  This  discipline,  in  the  spirit  of  love,  and  enforced  by  ex- 
ample, is  God's  honored  ordinance.  Would  we  look  for  rest  in  our 
beloved  children?*  Hold  them  loose  for  ourselves — fast  for  God. 
Connect  them  early  with  his  Church.  Train  their  first  years  in 
his  yoke.  Plead  with  them  and  for  them  before  our  God.  In- 
stead of  a  sinking  gi:ief  to  us,  they  will  be  "  the  restorers  of  our 
life,  and  the  nourishers  of  our  age."^  Instead  of  being  our  bitter- 
ness, as  rebels  against  God,  He  will  own  and  seal  them  as  "  a  seed 
to  serve  him — to  declare  his  righteousness,"  to  set  forth  his  praise.® 

26.  Also  to  punish  the  just  is  not  good:  nor  to  strike  princes  for  equity. 

Often  is  the  wise  man's  meaning  much  beyond  his  words.  To 
pimish  the  just  not  only  is  not  good,'  but  it  is  a  gross  "abomina- 
tion"^— an  evident  token  of  perdition.''  If  rulers  are  "  a  terror  to 
good  works."  they  are  ministers  of  God  in  authority,  but  ministers 
of  Satan  in  administration."'  And  how  will  such  injustice  "  abide 
the  day  of  his  coming,"  when  he  shall  "  lay  judgment  to  the  line, 
and  righteousness  to  the  plummet!'"^ 

Not  less  wicked  is  the  sin  of  the  people.  To  strike  'princes  is 
high  treason  against  God.'-  The  Apostle  confessed  the  unwitting 
sin  of  his  smiting  words. '^  Much  more  guilty  is  it  to  strike  them 
for  equity.  A  godly  king — ruling  in  equity,  "  scattering  away  all 
evil  with  his  eyes,'"^ — will  raise  to  himself  many  and  powerful 
enemies.  Theevil-minded  will  undermine  his  influence,'^  or  resist 
his  authority. ^^  If  they  dare  not  strike  him  openly,  they  will 
"  curse  him  in  their  thoughts.'"'  To  strike— even  in  word — is  our 
sin.'^  To  pray  is  our  duty. — And  who  knoweth,  but  a  prayer- 
hearing  God  would  send  a  righteous  administration — a  covert  and 
blessing  to  the  land?'* 

■  27.  He  that  hath  knowledge  spareth  his  words :  and  a  man  of  understanding,  is 
of  an  excellent  (cnol,  Marg.)  spirit.  Even  a  fool,  when  he  holdeth  his  peace,  is 
counted  wise  ;  and  he  that  shutteth  his  lips  is  esteemed  a  man  of  understanding. 

1  Lev.  X.  1—3.     1  Sam.  Hi.  18.  2  cfiap.  xxix.  15. 

3  Gen.  xviii.  19,  with  1  Sam.  ii.  23—25.  "  Gen.  v.  29.    Marg. 

5  Ruiti  iv.  15.  «  Ps.  xxii.  30,  31 ;  xcii.  13—15. 

7  See  this  same  meiosis.     Chap.  xvi.  29  ;  xviii.  5  ;  xx.  23.     Ez.  xxxvi.  31. 

8  Verse  15.  »  Phil.  i.  28. 

»"  1  Kin<Ts  xxi.  11—13.     Matt.  xxvi.  3,  4.     Acts  iv.  1—3. 

11  Isa.  xxviii.  17,  with  Mai.  iii.  2,  5.  i'^  Ex.  xxii.  20.     Job  xxxiv.  IB. 

13  Acts  xxiii.  5.     Comp.  1  Sam.  xxiv.  5,  6.     2  Sam.  xvi.  5—7.  "  Chap.  xx.  8. 

15  2  Sam.  XV.  1—6.  •«  Ibid.  xx.  1.  '^  Flccl.  x.  20. 

13  2  Peter  ii.  10.    Jude  8.  "»  1  Tim.  ii.  1—3.    2  Sam.  xxiii.  4.     Isa.  xxxu.  1,  2. 


238  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

The  wisdom  of  these  Proverbs  will  be  acknowledged  by  those, 
who  know  the  sins  of  the  tongue,  and  the  immense  difficuhy  of 
restraining  the  unruly  member.  A  man  of  knoiv.ledge  will  spare 
his  words^  when  the  probable  prospect  is  harm  rather  than  good.' 
The  good  treasure  is  far  too  valuable  to  be  unprofitably  spent.  Si- 
lence is  often  the  best  proof  of  wisdom. ^  Our  Lord  in  his  Divine 
knowledge,  careful  as  he  was  to  improve  every  opportunity  for  in- 
struction— sometimes  spared  his  uords.^ 

This  restraint  is  most  important  under  provocation.^  Passion 
demands  immediate  judgment.  A  cool  well-tempered  understand- 
ing asks  further  time  for  consideration.  The  fiery  ebullition  of 
the  Apostles,  their  master  judged  to  be  the  want  of  an  excellent 
iinder standing.^  Nehemiah,  by  repressing  the  first  vent  of  his 
righteous  anger,  gave  a  reasonable  and  convincing  answer  for 
the  occasion.*  The  prophet  wisely  refrained  even  a  message 
from  God  to  a  king  in  the  moment  of  passion.''  '  A  little  spark 
blows  up  one  of  a  sulphureous  temper,  and  many  coals,  greater 
injuries,  and  reproaches  are  quenched,  and  lose  their  force,  being 
thrown  at  another  of  a  cool  spirit.^^  Indeed  a  fool  may  purchase 
to  himself  the  reputation  of  tvisdom, — let  him  only  shut  his  mouth, 
instead  of  exposing  his  folly  to  common  observation.^  '  He  can- 
not be  known  for  a  fool,  that  says  nothing.  He  is  a  fool — not 
who  hath  imwise  thoughts — but  who  utters  them.  Even  concealed 
folly  is  wisdom."" 

How  infinitely  momentous  is  the  account,  which  God  takes  of 
the  tongue  !  "Death  and  life  are  in  (he  power  of  it.""  Our  eter- 
nal acceptance  or  condemnation  will  hang  on  it.'^  How  could  we 
endure  the  judgment  for  "every  idle,"  no  less  than  for  every 
wicked,  "word,"'^  if  there  were  not  for  the  self-abased  penitent,  a 
covering  from  this  condemnation — a  cleansing  from  this  guilt — a 
seal  of  acceptance  M'' 

1  Ps.  xxxix.  1,  2.     Matt.  vii.  6. 

2  Chap.  X.  19.  Job  xiii.  5.  Dr.  Good  in  his  note  on  this  verse  in  Job,  gives  a  trans- 
lation of  an  Arabic  poetical  proverb — 

Keep  silence  then  ;  nor  speak,  but  when  besought ; 

Who  listens  long,  grows  tired  of  what  is  told ; 
With  tones  of  silver  though  thy  tongue  be  fraught. 

Know  this — that  silence  of  itself  is  gold. 

3  Matt.  xvi.  4.  4  Num.  xii.  1,  2.     Ps.  xxxviii.  12—14.     Comp.  Isa.  liii.  7. 

5  Luke  ix.  54,  55. 

6  Neh.  v.  6 — 11.  Cicero  advises  his  brother  Quintus  (a  proconsul  in  Asia)  most  dili- 
gently to  restrain  his  tongue  under  anger,  which — he  adds — is  no  less  a  virtue,  than 
freedom  from  anger  itself     Epist.  ad  Q..  Fratrem.  Lib.  i.  1. 

7  2  Chron.  xxv.  16.  8  Leighton  on  1  Pet.  iii.  9. 

9  Contrast  Chap.  xv.  2  ;  xxix.  11.  i"  Bishop  Hall.     Works  viii.  83. 

"  Chap,  xviii.  21.  12  Matt.  xii.  37.  '3  Ibid,  verse  36. 

»4  See  Isa.  vi.  5—7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  239 


CHAPTER   XVIII. 

1.  Through  desire  a  man,  having  separated  himself,  seekeih  and  iniermeddleth 
with  all  wisdom.  2.  A  fool  hath  no  delight  in  understanding,  but  that  his  heart 
may  discover  iiaelf. 

Desire  is  the  chariot-wheel  of  the  soul,  the  spring  of  energy 
and  dehght.     The  man  of  business  or  science  is  filled  with  his 
great  object,  and  through  desire  he  separates  himself  from  all  lets 
and  hindrances,  that  he  may  intermeddle  with  its  whole  range. 
"This  one  thing"— saith  the  man  of  God— "  I  do."^     This  one 
thino-  is  every  thing  with  him.    Through  desire  he  separates  him- 
self^om  the  entanglements  of  vain  company,  trifling  amusements 
or  studies,  needless  engagements,  ihat  he  may  seek  and  intermed- 
dle with  all  wisdom.     John  separated  himself  \n  the  wilderness  f 
Paul  in  Arabia,  =*  our  blessed  Lord  in  frequent  abstraction,^  ui  order 
to  greater  concentration  in  their   momentous  work.     Deeply  does 
the  Christian  Minister  feel  the  responsibility  of  this  holy  separation, 
that  he  may  "give  himself  wholly  to"  his  office.^     And  without  it 
Christian— tliy  soul  can  never  prosper.     How  canst  thou  inter- 
meddle with  the  great  toisdom  of  knowing  thyself,  if  thy  whole 
mind  be  full  of  this  world's  chaff  and  vanity  ?     There  must  be  a 
withdrawal,    to   "commune  with   thine   own  heart"— to  ask  the 
question— "  Where  art  thou?     What  doest  thou   here?"      Much 
is  there  to  be  enquired  into  and  pondered.     Every  thing  here  calls 
for  our  deepest,  closest  thoughts.     We  must  walk  with  God  m  se- 
cret, or  the  enemy  will  walk  with   us,   and  our  souls  will   die. 
"  Arise,  go  forth  into  the  plain,  and  I  will  there  talk  with  thee.^'« 
"  When  thou  wast  under  the  fig  tree,  I  saw  thee."^     Deal  much  in 
secrecy,  if  thou  wouldst  know  "  the  secret  of  the  Lord."    Like  thy 
Divine  Master— thou  wilt  never  be  less  alone  than  when  alone.^ 
There  is  much  to  be  wrought,  gained,  and  enjoyed.    Thy  most  spir- 
itual knowledge,  thy  richest  experience,  will  be  found  here.     Look 
around  thee — what  a  world  of  heavenly  loisdom  to  intermeddle 
with  !    The  sight  overwhelmed  the  Apostle  with  adoring  astonish- 
ment)    Even  "  the  angels  desire  to  look  into  it."'"     The  redeemed 
will  be  employed  throughout  eternity  in  this  delighted  searching, 
exploring  "  the  breadth,  and  length,  and  depth,  and  height,"  until 
they  "  be  filled  with  all  the  fulness  of  God."'' 

Yet  the  fool  hath  no  delight  in  this  understanding.  All  his 
desire  is  to  pour  out  his  own  frivolity,  to  come  abroad  for  public  ob- 
servation—^Aa^  his  heart  may  discover  itself— -dn  humiliating 
discovery  indeed— at  once  of  the  scantiness  of  his  knowledge,  and 
the  vanity  of  his  mind. 

1  Phil  iii.  13.  2  Luke  i.  80.  3  ^^'■i•^'''•^^  = 

4  Mark  i.  35 ;  vi.  31.  Luke  vi.  V2.  ^  2  Tim.  ii.  4.        T.m^iv^l5. 

6  Ez.  iii.  22.  ^  John  i.  48.  "^•'J  ^^  f  2. 

9  Rom.  xi.  33.  '«  Eph.  iii.  10.     1  Peter  i.  12.  "  Eph.  m.  18,  19. 


240  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

3.  When  (he  wicked  comelh,  then  coineth  also  contempt,  and  with  ignominy  re- 
proach. 

Selfishness  is^  the  character  of  the  wicked — '  Wheresoever  he 
Cometh,  he  is  apt  to  cast  conte97ipl  and  reproach  upon  every  man's 
face."  His  neighbor's  circumstances  or  infirmities  furnish  mate- 
rials to  hold  him  up  to  scorn,  li'he  word  of  God  has  no  favor  in 
his  eyes.  His  people  are  the  objects  of  his  reproach.  Their  seri- 
ousness he  calls  gloom,  their  cheerfulness  levity.^  If  "  none  occa- 
sion or  fault  can  be  found, "^  invention  forges  it  with  unwearied  in- 
genuity. "  As  saith  the  proverb  of  the  ancients,  wickedness  pro- 
ceedeth  from  the  wicked."^  We  must  calculate  upon  this  furnace, 
thougli  the  fires  of  martyrdom  are  extinguished. — Our  blesged 
Lord  bore  all  the  evils  of  the  world  without  flinching.  But  con- 
tempt  and  reproach  pierced  his  soul  more  keenly,  than  the  "  nails 
his  hands  and  his  feet."  "  Reproach^''  saith  he — "  hath  broken 
my  heart."^  And  must  not  the  servant  expect  to  be  as  his  Mas- 
ter?' Often  however  does  retributive  justice  overwhelm  the  wicked 
themselves  with  ignominy  and  reproach?  A  scornful  spirit 
against  the  godly  is  never  forgotten.  Every  bitter  word  is  regis- 
tered against  the  great  day.^  And  what  a  sight  will  it  then 
be,  when  the  reviled  shall  stand  forth,  clothed  with  all  the  glory 
of  "  the  King  of  saints,"  and  the  faces  of  their  persecutors  shall  be 
covered  with  "  everlasting  shame  and  contempt  .'"^  The  sight  of 
that  day  will  never  be  blotted  out.  "  The  rebuke  of  his  people 
shall  be  taken  away  from  off  all  the  earth,  for  the  Lord  hath 
spoken  it.''^" 

'      4.   The  icords  of  a  man's  mouth  are  as  deep  loaters,  and  the  icell-spring  of  wis- 
dom as  a  flowing  brook. 

The  first  clause  is  limited  by  the  second  to  the  words  of  a  wise 
man.  When  "  a  man  has  intermeddled  with  all  wisdom,"  his 
words  are  in  themselves  deep  waters,  and  in  their  commimication 
fruitful  as  a  flowing  hrook.^^  His  wisdom  is  a  well-spring,  '  which 
sends  up  full  brooks,  that  are  ready  to  overflow  their  banks.  So 
plentiful  is  he  in.  good  discourse  and  wholesome  counsel  !"^  So 
deep  were  the  waters  from  the  wise  man's  spring,  that  his  ivords 
nearly  overwhelmed  the  capacity  of  his  royal  hearer.'^  One  "  greater 
than  Solomon"  "  astonished  the  people"  by  the  clearness,  no  less 
than  by  the  depth,  of  the  waters.^*  No  blessing  is  more  valuable 
than  a  "  rich  indwelling  of  the  word,"  ready  to  be  brought  out  on 
al[  suitable  occasions  of  instruction.''  If  the  wise  man  sometimes 
'•  spares  his  words," '^  it  is  not  for  want  of  matter,  but  for  greater 
edification.     The  stream  is   ready   to   flow,    and   sometimes  can 

'  Hishop  Hall.     Comp.  Chap.  xxix.  IG.  2  Malt.  xi.  18,  19. 

3  Dan.  vi.  3—5.  ^  1  Sam.  xxiv.  13.  s  Pg.  ixix.  9,  20.     Matt,  xxvii.  39—44. 

«  Matt.  X.  24,  25.     John  xv.  20.  '  2  S.nm.  vii.  20—27.     Esth.  vii.  9,  10. 

«  1  Pet.  iv.  4,  5.     Jude  14,  15.  "  Isa.  Ixvi.  5.     Dan.  xii.  2. 

'■1  Isa.  XXV.  8.  "  I  Kings  x.  8 

•■2  Bishop  Hall.     Comp.  Chap.  x.  11 ;  xvi.  22;  xx.  5.  '3  i  Kings  x.  4—7- 

»  Matt.  vii.  28,  29.  «  Col.  iii.  16 ;  iv.  6.  '«  Chap.  xvii.  27. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  241 

scarcely  be  restrained.'  The  cold-hearted  speculative  professor 
has  his  JIoil- — sometimes  a  torrent  of  words,  yet  without  a  drop  of 
profitable  matter ;  chilling,  even  when  doctrinally  correct ;  with- 
out life,  unction,  or  love.  Good  Lord  !  deliver  us  from  this  bar- 
ren "  talk  of  the  lips  !"^  May  our  boaters  be  deep^  flowing-  from 
thine  own  inner  sanctuary,  refr(!shing,  fertilizing  the  church  of  God  ! 
This  well-spring  is  specially  invigorating,  when,  as  in  Chrysos- 
tora,  it  gives  an  heavenly  glow  to  outward  eloquence.  Consecrated 
mind  and  talent  are  the  gifts  of  God.  Oh  !  let  them  be  improved 
in  simplicity,  not  for  the  creature's  honor,  but  for  the  glory  of  the 
Great  Giver. 

5.  It  is  not  good  to  accept  the  person  of  the  wicked,  to  overthrow  the  righteous  in 
jiidgmsnt. 

Were  not  "  the  foundations  of  the  earth  out  of  course,-"  should 
we  hear  of  so  gross  a  violation  of  the  rule  of  right  1^  But  in  a 
world,  of  which  Satan  is  the  God  and  the  Prince,  injustice  is  a 
natural  principle  of  administration.  The  godly  king  of  Judah 
pointed  his  Judges  to  the  Divine  example.  Look — and  be  like 
Him.^  Every  thing  revolting  is  connected  with  tclckedness.  There 
is  no  one  so  noble,  that  it  does  not  degrade  ;  so  lovely,  that  it  does 
not  deform  ;  so  learned,  that  it  does  not  befool.  To  accept  there- 
fore his  person,  is  indeed  not  good.^  "Abomination"  is  its  true 
name — the  stamp  of  God.^  '  Whatever  excuses  man  may  make 
for  this  course,  it  is  an  offence  to  God,  an  affront  to  justice,  a 
wrong  to  mankind,  and  a  real  service  done  to  the  kingdom  of 
sin  and  Satan."  I71  judgrnent  let  the  cause  be  heard,  not  the 
person.  Let  the  person  be  punished  for  his  wickedness,  not  the 
wickedness  be  covered  for  the  person's  sake.  When  tliis  is  done  to 
overthrow  the  righteous  in  judgment ;  it  overthrows  the  throne 
of  judgment  in  the  land.  The  Shechemites  were  sharply  punished 
for  their  sin  —accepting  Abimelech  to  the  overthrow  of  tlie  right- 
eous claims  of  Gideon's  house.^  No  wonder.  The  rights  of  God 
are  despised  ;  the  claims  of  his  justice  are  cast  off.  "He  that  rul- 
eth  over  men  must  be  just,  ruling  in  the  fear  of  God."^  Such  was 
our  Divine  pattern  in  the  flesh  ;  "  of  quick  understanding  in  the 
fear  of  the  Lord,"  and  therefore  "judging  in  righteousness."'"  Such 
will  be  his  judgment,  when  "  he  shall  judge  the  world  in  right- 
eousness."" His  decision  will  be  exact — his  sentence  unchangeable. 

6.  A  fooVs  lips  enter  into  contention,  and  his  mouth  calleth  for  strokes.  7.  A 
fooVs  mouth  is  his  destruction,  and  his  lips  are  the  snare  of  his  soul. 

It  is  not  a  little  remarkable,  that  the  Apostle,  when  giving  the 
anatomy  of  man's  depravity,  should  dwell  chiefly  upon  "  the  little 

1  .Toll  xxxii,  19.     Jer.  xx.  9.     Acts  xvi'i.  16.  a  Chap.  xiv.  23. 

3  Ps.  Ixxxii.  2—5.  4  2  Chron.  xvii.  7—9. 

5  Chap.  xvii.  2(5  ;  xxiv.  23;  xxviii.  21. 

s  Chap.  xvii.  lb.     Comp.  Lev.  xix.  15.     Deut.  i.  16,  17.  ''  Henry. 

8  Juilg.  ix.  2—5,  45—49.  a  2  Sum.  xxiii.  4.  ">  Isa.  xi.  3,  4. 

"  Acts  xvii.  31.    • 

31 


242  EXPOSITION    OP    THE    BOOK    OP    MOVERBS* 

member"  with  all  its  accompaniments — the  throat- — the  tong'iJe— ' 
the  hps — the  movuh.^  Such  "a  world  of  iniquity  is  it,  defiling  the 
wliole  body  !^  We  often  see  its  mischief  to  others  ;  here  its  mis- 
chief to  itself.  The  fooVs  lips  enter'  into  contention.  This  is 
folly  indeed.  The  wise  man  may  be  drawn  into  it  by  infirniity  of 
temper,^  or  the  force  of  circumstances/  But  "  as  much  as  in  him 
lies,  he  will  live  peaceably  witii  all  men,"^  quenching  even  the  first 
rising  of  contention.^  The  fool  enters  into  it,  by  intermeddling 
needlessly  with  strife,''  or  wilfully  stirring  it  up,*  'like  the  alarum 
of  war,  and  drums  beating  up  to  the  battle.'^  And  thus  he 
makes  a  rod  for  himself.'"  He  puts  a  weapon  into  the  hands 
of  Satan,  with  which  to  beat  his  own  head.  His  "  burning 
coals"  are  the  forge,  where  he  hammers  him  with  fearful  strokes.^' 
The  wilful  contention  of  the  men  of  Succoth  and  Penuel  with 
Gideon  called  for  strokes.^^  The  scoffing  mouth  of  the  little 
children  was  (heir  merited  tlcsfr?ictio7i.^^  The  slanderous  lipi;  of 
Daniel's  persecutors  were  the  snare  of  their  soul.^*  There  is  no 
need  to  dig  a  pit  for  i\\efool.  He  digs  it  for  himself.'^  The  mouths 
of  wikl  beasts  devour  each  other.  The  fooVs  mouth  is  his  own 
destructwn.^^  The  fowler's  snare  is  not  wanted  ;  for  "  he  is  snared 
by  the  transgression  of  his  lips.'""  He  is  not  only  the  cause,  but  the 
agent,  of  his  ov/n  destruction. 

And  shall  not  the  child  of  God  watch  in  godly  fear,  lest  \\\s  folly 
should  call  for  his  Father's  stroke  7  Sharply  may  he  "  hew"  by 
the  sword, ''^  as  if  he  would  seem  to  kill,  in  order  to  make  alive- 
Yet  always  is  it  wise  and  gracious  love  ;  as  one  of  the  Fathers  says 
"^'threatening  that  he  may  not  strike  :  and  striking,  that  he  may 
not  destroy.'  If  shewing  the  rod  will  efl'ect  the  purpose,  gladly 
will  he  forbear  to  strike.  But  if  our  foU}'^ — as  Leighton  speaks — 
'pulls  punishment  out  of  hjs  iiands,""  whom  but  ourselves  have  we 
to  thank  for  the  smart? 

8.  The  iDords  of  a  talebearer  arc  as  wowids,  and  they  go  down  into  the  inner-' 
most  parts  of  ihe  belly. 

Do  men  deny,  question,  or  soften  down,  the  depravity  of  our  na- 
ture? Mark  again  how  the  virulent  poison  of  only  one  member 
destroys  practical  godliness,  social  orders  and  niulual  friendship. 
The  talebearer  was  expressly  forbidden  by  the  law,'^"  and  not  less 
is  he  opposed  to  the  spirit  of  the  gospel.^'  No  character  indeed  is 
more  despicable  ;  no  influence  more  detestable.  It  is  right  indeed 
to  "  bring  an  evil  report'"^'^  for  the  prevention  of  sin.  Eli  was  thus 
enabled,  though  witliout  effect,  to  remonstrate  with  his  sons.^^    The 

1  Rom.  iii.  13,  14.  2  Jamcs  iii.  6.  3  Acts  xv.  39.  ^  Gen.  xiii.  5—9. 

•■>  Rom.  xii.  18.     Comp.  xiv.  19.         «  Chap,  xvii,  14.  '^  Chap.  xx.  3;    xxvi.  17. 

8  Chap.  xvi.  -27,  28.  9  Cartvvricrht  in  loco.  ^°  Chap.  xiv.  3;  xix.  19,  29, 

."  Chap.  xxvi.  21.  1-^  Judg.  viii  4—17.  '^  2  Kings  ii.  23,  24. 

'<  Dan.  vi.  12,  13,  24.     Comp.  Ps.  iii,  1—5.  's  Ps.  vii.  14,  15;  Ixiv.  8. 

16  Chap.  x.  8,  14  ;  xiii.  3.     Eccl.  x.  12,  13.  "  Chap.  xii.  13. 

18  Hos.vi.  5.  '9  Works,  v.  114.  20  Lev.  xix.  IG. 

21  1  Cor.  xiii.  ^.  22  Chap.  xxiv.  11,  12.     Gen.  xxxvii.  2.     Lev.  v.  1. 

?3  1  Sam.  ii.  23,  24, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  243 

life  of  an  Apostle  was  preserved.^  Serious  evils  in  the  church  were 
restrained  or  corrected.^  But  tiiis  can  never  be  done  rightly  b\''  the 
talebearer,  because  he  does  it  with  levity  and  pleasure.^  With  him 
it  is  pure  selfishness,  without  a  principle  beyond  the  love  of  sin  (or 
its  own  sake.  He  lives  upon  the  scandal  of  the  place,  and  makes 
it  his  hateful  business  to  carry  about  tales,  or  slanders  of  his  neigh- 
bor's faults.^  Such  reports  are  eagerly  devoured,  and  the  mischief- 
maker  feeds  with  greedy  appetite  upon  (he  fruit  of  his  cruel  indul- 
gence. To  him  this  may  appear  harmless  play.  But,  if  it  draws 
no  blood,  and  no  outward  hurt  is  shown,  an  internal,  and  often 
incurable,  ivound  is  inflicted.*  We  may  seem  to  make  light  of  the 
tale  brought  to  our  ears,  and  wholly  to  despise  it.  But  the  subtle 
poison  has  worked.  '  Suppose  it  should  be  true.  Perhaps,  though 
it  may  be  exaggerated,  there  may  be  some  ground  for  it.'  The 
thought,  indulged  only  for  a  moment,  brings  suspicion,  distrust, 
coldness;  and  often  it  ends  in  the  separation  of  chief  friends.^  So 
dangerous  a  member  in  the  frame  is  the  tongue  without  stern  de- 
termined control!  The  tale  of  an  unguarded  moment  may  be  a 
tremendous  irreparable  injury.  We  may  find  the  evil  humor  in 
good  society.  It  may  meet  with  a  welcome  audience.  'But  no  fa- 
vor can  alter  its  real  character,  as  an  abomination  both  with  God 
and  man.  Ah  !  what  but  the  power  of  holy  love,  opening  freely 
the  channels  of  kindness  and  forbearance,  can  overcome  this  mis- 
chievous propensity  l  And  what  will  bring  this  spirit  of  love,  but 
a  true  interest  in  (Jhristian  privileges,  and  a  corresponding  sense  of 
Christian  obligations  V 

9.   He  also  that  is  slothful  in  his  work  is  brother  to  him  that  is  a  great  waster. 

Observe  the  affinity  of  the  different  principles  and  workings  of 
corruption.  The  sluggard  and  the  prodigal  belong  to  the  same 
family.  The  man  who  "  hid  the  Lord's  talent,"  was  equally  un- 
faithful with  him  who  "  wasted  his  goods."®  The  slothful  has  no 
heart  for  his  work.  Important  opportunities  slip  by.  His  stock,  in- 
stead of  increasing  b^^  trade,  gradually  dwindles  into  penury.  '  God 
hath  a  bountiful  "  hand,  and  fiUeth  all  things  living  with  plenteous- 
ness."^  But  unless  we  have  a  diligent  hand,  wherewith  to  receive 
it,  we  may  starve.  He  that  by  the  sloth  of  his  hand  disfurnisheth 
himself  of  the  means  of  getting,  he  is  as  near  of  kin  to  a  waster  as 
may  be.""  He  is  the  brother  of  a  great  icaster — the  lord  of  a  large 
estate,  who — instead  of  husbanding,  improving  and  enjoying  it, 

'  Acts  xxiii.  15 — 22.      Contrast  Jei.  xl.  13 — 16;    xli.  1,  2. 
2  1  Cor.  i.  11 ;  xi.  18.  3  jgr.  xx.  10. 

4  '  The  word  properly  signifies  a  pedlar,  who  buys  goods  (stolen  ones  it  may  be)  at 
one  place,  and  sells  them  at  another,  taking  care  to  make  his  own  market  of  them.  So 
a  talebearer  makes  his  own  visits,  to  pick  up  at  one  place,  and  utter  at  another,  that  which 
he  thinks  will  lessen  his  neighbor's  reputation,  that  he  may  build  his  own  upon  it.'  M. 
Henry's  Sermon  on  Friendly  Visits.     Comp.  Chap.  xi.  13;  xx.  19. 

5  Chap.  xxvi.  22.     1  Sam.  xxii.  9. 

6  Chap   xvi.  28;  xvii.  9.     1  Sam.  xxiv.  8;  xxvi.  19.     2  Sam.  xvi.  1—4. 

7  Col.  iii.  12—14.  8  Matt.  xxv.  25,  with  Luke  xvi.  1.  »  Ps.  cxlv.  18. 
1"  Bishop  Sanderson's  Sermon  on  1  Cor.  vii.  24. 


244  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

wastes  it  away  in  extravagance  and  folly.  It  is  the  same  in  re- 
ligion. The  one  is  content  with  heartless  orthodoxy.  His  secret 
prayer  brings  no  after-remembrance.  His  family  worship  is  a 
routine  of  formality,  not  the  influential  ordinance  of  the  day. 
"  Communing  with  his  heart"  is  mere  barren  generality,  bringing 
no  accurate  humbling  knowledge  of  himself.  And  wherein  does 
he  differ  from  the  careless  waster  of  his  privileges?  Where  is  the 
important  distinction  between  him,  who  prays — reads — works  for-  '■ 
mally,  and  him,  who  utterly  casts  these  high  privileges  away  ? 
Both  take  the  same  course,  though  by  a  somewhat  different  track. 
The  one  folds  his  arms  in  sloth.  The  other  opens  his  hands  in 
wastefulness.  The  one  gets  nothing.  The  other  spends  what  he 
gets.  The  one  sits  still,  and  waits  the  arrival  of  beggary.'  The 
other  rushes  into  it.  The  one  dies  by  a  slow,  subtle,  sure  con- 
sumption. The  other  by  a  rapid  and  violent  disease.  Yet  fear- 
ful is  the  guilt,  solenm  is  the  account,  certain  is  the  ruin — of  both. 
God  gives  talents,  not  only  to  enrich,  but  to  employ.  And  whether 
they  be  selfishly  neglected,  or  carelessly  thrown  away — "Thou 
wicked  servant" — will  be  the  condemnation.  "  Outer  darkness" 
will  be  the  just  and  eternal  doom.^  Servant  of  Christ !  let  thy 
Master's  life  be  thy  pattern  and  thy  standard.  Not  a  moment  with 
him  was  slothfully  neglected — not  a  moment  un profitably  wasted. 
Equally  fervent  was  he  in  daily  work,  as  in  nightly  prayer.  Fol- 
low him  in  his  work,  and  thou  wilt  be  honored  with  his  reward." 

10.  Tlie  name  of  the  Lord  is  a  strong  tower:  the  righteous  runneth  into  it,  and 
is  safe  (set  aloft,  Marg.)  11.  The  rich  man's  wealth  is  his  strong  city,  and  as  an 
high  loall  in  his  own  conceit. 

Consciousness  of  danger  induces  even  the  animal  creation 
to  seek  for  refuge.^  To  man,  a  strong  tower  offers  such  a 
covert.^  But  man  as  a  sinner — does  he  realize  his  imminent 
peril— his  threatening  ruin  ?  Oh  !  let  him  believe  and  em- 
brace the  testimony  of  the  gospel.  This  glorious  manifestation  of 
the  name  of  the  Lord  shews  to  him  a  strong  tower.  The  full 
'•  declaration  of  this  name'^  sets  out  most  powerfully  the  extent 
and  completeness  of  the  refuge.  Every  letter  adds  confirmation 
to  our  faith. «  Every  renewed  manifestation  brings  a  fresh  sunbeam 
of  light  and  blessing.''  Sen^e  of  danger — knowledge  of  the  way- 
confidence  in  the  strength  of  the  tower — all  give  a  spring  of  life 
and  earnestness  to  run  into  it.^  We  fear  not  here  the  sharpest  or 
swiftest  dart  that  may  be  shot  against  us.  We  realize  our  security 
from  external  trouble,^  and  in  trying  exercises  of  faith !'"  We  are 
.7«/e  from  his  avenging  justice,  from  the  curse  of  his  law,  from  sin, 

I  rhap.  vi.  11 ;  xxiv.  34.  2  Matt.  xxv.  26—30. 

3  John  xii.  26.  *  Chap.  xxx.  26.     Ps.  civ.  18. 

5  .Tudg.  ix.  50.     2  Chron.  xiv.  7;  xxvi.  9;  xxvii  4.  «  Ex.  xxxiv.  5—7. 

7  See  the  New  Testament  names  of  God.  Rom.  xv.  5,  13.  2  Cor.  i.  3 ;  v.  19.  1 
Peter  v.  10.     Comp.  Ps.  ix.  10. 

s  See  the  examples  of  Jacob,  Gen.  xxxii.  11,  28,  29.  David,  1  Sam.  xxx.  G.  Pa. 
Ivi.  3.     Asa,  2  Chron.  xiv.  11.     Jehoshaphat,  xx.  12.     Hezekiah,  2  Kings  xix.  14—19. 

9  Dcut.  xxxiii.  27-29.     Ps.  Ixi.  3;  xci.  2.     Isa.  liv.  14.  '"  Isa.  1.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  245 

from  condemnation,  from  the  second  death.  We  joy  in  our  safety^ 
— yea — in  our  exaltation.'^  Our  best  interests  are  beyond  the 
reach  of  liarni  f  and  tlie  rigliteous  nation  takes  up  the  song  of  tri- 
umph— "  We  iiave  a  strong  city  :  Salvation  will  God  appoint  for 
walls  and  bulwarks.'"^  But  only  the  righteous  are  found  here. 
What  know  the  ungodly  of  this  refuged  'Our  God's  mercy  is 
holy  mercy.  He  knows  how  to  pardon  sin,  not  to  protect  it.  He 
is  a  sanctuary  to  the  penitent,  not  to  the  presumptuous."^  What 
joy  is  it,  that  the  gates  of  this  city  are  always  open.  No  time  is 
unseasonable.  No  distance,  no  feebleness,  hinders  the  entrance. 
The  cripple  may  I'un,  like  "  Asahel,  swift  of  foot."*'  All  that  enter 
are  garrisoned  to  salvation.  '  Satan  is  raising  batteries  against  the 
fort,  using  all  means  to  take  it,  by  strength  or  stratagem,  unwea- 
ried in  his  assaults,  and  very  skilful  to  know  his  advantages."'  But 
notwithstanding  all  his  disturbing  power,  "  the  peace  of  God"  daily 
fortifies  our  hearts  from  fear  of  evil.**  Such  is  our  strong  tower  ! 
What  owe  we  to  our  gracious  Saviour,  who  has  made  our  way  to 
it  so  free,  so  bright  ?^  We  repose  in  the  bosom  of  God,  and  are  at 
peace. 

But  the  rich  man  has  his  strong  city — yea — and  his  high 
wallsV^  Well  docs  the  wise  man  add — -in  Ids  own  conceit.  Lit- 
tle does  he  think,  that  in  a  moment  they  may  crumble  to  the  dust, 
and  leave  him  in  the  fearful  ruin  of  an  unsheltered  state.  '  Trouble 
will  find  an  entrance  into  his  castle.  Death  will  storm  and  take 
it.     And  judgment  will  sweep  both  him  and  it  into  perdition.'" 

An  affecting  contrast  truly  between  a  real  and  an  imaginary 
refuge.'^  Every  man  is  as  his  trust.  A  trust  in  God  communi- 
cates a  Divine  and  lofty  spirit.  We  feel  tliat  we  are  surrounded 
with  God,  and  dwelling  on  high  with  him.  O  the  sweet  calm  of 
a  soul  thus  shut  up  in  an  impregnable  fortress  !  A  vain  trust 
brings  a  vain  and  proud  heart — the  irarnediate  forerunner  of  ruin. 

12.  Before  dcstruclion  the  heart  of  ?nan  is  liau'jhtij,  and  before  honor  is  humility. 

We  have  had  both  these  Proverbs  separately.'^  Surely  this 
repetition,  like  our  Lord's  often  repeated  parallel,''*  was  intended  to 
deepen  our  sense  of  their  importance.  It  is  liard  to  persuade  a  man 
that  he  is  proud.  Every  one  protests  against  this  sin.  Yet  who 
does  not  clierish  the  viper  in  his  own  bosom?  Man  so  little  un- 
derstands,, that  dependence  upon  his  God  constitutes  the  creature's 
happiness,  and  that  the  principle  of  independence  is  madness,  and 
its  end — destruction.'^    The  haughty  walk  on  the  brink  of  a  fear- 

1  Ps.  xviii.  1—3.     Isa.  xxv.  4.  2  M.  R.  Isa.  xxxiii.  16.  3  Col.  iii.  3. 

*  Isa.  xxvi.  1 — 4.  5  Bishop  Reynolds  on  Hos.  xiv.  1,2.  «  2  Scim.  ii.  18. 

'  1  Pet.  i.  5.     Gr.     Leighton  on  passage. 

s  Phil.  iv.  7.     Gr.     Comp.  Chap.  i.  33 ;  xiv.  26. 

»  Matt.  xi.  27.     John  i.  18;  xiv.  6.  ^  Chap.  x.  15. 

"  Scott.  Comp.  Ez.  xxviii.  1 — 10.  Luke  xii.  18—20.  See  also  a  fine  passage  in  the 
Rambler,  in  Dr.  Johnson's  best  style  of  solemn  instructivcness.     No.  65. 

»2  Comp.  Isa.  1.  10,  II.     Matt.  vii.  24—27.  '^  chap.  xvi.  18;  xv.  33. 

1^  Matt,  xxiii.  12.     Luke  xiv.  11 ;  xviii.  14.     .See  Hor.  Od.  i.  34. 
•5  Gen.  iii.  5,  6. 


246  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

ful  precipice,  only  a  niiracle  preserves  them  from  instant  ruin. 
The  security  of  the  child  of  God  is,  when  he  Ues  prostrate  in  the 
dust.  If  he  soar  high,  the  danger  is  imminent,  though  he  be  on 
the  verge  of  heaven.' 

The  danger  to  a  young  Cinistian  hes  in  an  over-forward  profes- 
sion. The  glow  of  tile  tiist  love  ;  the  awakened  sensibility  to  the 
condition  of  his  perishing  fellow-sinners;  ignorance  of  the  sub- 
tle working  of  inbred  vanity;  the  mistaken  zeal  of  .injudicious 
friends — all  tends  to  foster  self-pleasing.  Oh  !  let  him  know,  that 
before  honor  is  hinniUty.  In  the  low  valley  of  humiliation  special 
manifestations  are  realized. '^  Enlarged  gifts,  and  apparently  ex- 
tending usefulness,  without  growing  more  deeply  into  the  humility 
of  Christ,  will  be  the  decline,  not  the  advancing,  of  grace.  That 
undoubtedly  is  the  most  humbled  spirit,  that  has  most  the  spirit  of 
Christ.  The  rule  of  entry  into  his  school — the  first  step  of  admis- 
sion to  his  kingdom  is — "Learn  of  me,  for  I  am  meek  and. lowly 
in  heart."2  Yet  this  humility  is  not  in  words,  meltings,  or  tears. 
Its  fruit  is  lowliness  of  mind,  meekness  of  temper,  thankfulness  in 
receiving  reproof,  forget  fulness  of  injury,  readiness  to  be  lightly 
regarded.  This  is  the  humility,  "which  the  King  delighteth  to 
honor."  "  Blessed  are  the  poor  in  spirit ;  for  theirs  is  the  kingdom 
of  heaven.  He  raiseth  up  the  poor  out  of  the  dust,  that  he  may 
set  him  w^ith  princes,  even  with  the  princes  of  his  people."* 

13.  He  that  ansivereth  a  matter  (returneth  a  word,  Marg.)  before  he  heareih  it, 
it  is  fully  and  shame  unto  him. 

Too  often  is  this  Proverb  verified  in  common  life.  Men  will 
scarcely  hear  out  what  is  unacceptable  to  them.  They  will  break 
in  upon  a  speaker,  before  they  have  fnlly  heard  him  ;  and  there- 
fore answer  a  matter,  which  they  have  little  weighed,  and  but 
imperfectly  understood.  The  eager  disputant  prides  himself  on 
his  acute  judgment.  He  interrupts  his  opponent,  and  confutes 
arguments,  or  contradicts  statements,  before  he  has  fairly  heard 
them^  Job's  friends  seem  to  have  erred  here.*  Elihu,  on  the 
other  hand,  considerately  restrained  himself,  till  he  had  thoroughly 
heard  the  matter.'  Job  himself  prudently  "searched  out  the 
cause  that  he  knew  not."^  This  impatient  spirit  tells  little  for 
candor  or  humility,  and  onl}^  stami)s  a  man's  character  with  folly 
and  shame.  It  is  fraught  with  injustice  in  the  court  of  law." 
Here  at  least  the  judge  must  carefully  hear  and  weigh  both  sides 
for  a  satisfactory  verdict.  The  wise  man  thoroughly  heard  his 
difficult  case,  before  he  gave  judgment.'"  Job  was  scrupulously 
exact  in  thus  "contending  with  his  servant.""  Potiphar,  from  the 
want  of  this  upright  considerateness,  was  guilty  of  the  most  fla- 

1  2  Cor.  xii.  1—7. 

2  Job  xlii.  5,  6.     Isa.  vi.  5—7.     Dan.  ix.  20-23.  3  Matt.  xi.  29. 
*  Ibid.  V.  3.     Ps.  cxiii.  7,  8.                          5  Scc  the  wise  rules,  Ecclus.  xi.  7,  8. 

6  Job  XX.  1—3;  xxi.  1—6.  ">  Ibid,  xxxii.  4,  10,  11.  s  ibjd.  xxix.  16. 

9  John  vii.  '^b—b'i.  •"  1  Kings  iii.  16—28.     Comp.  Chap.  xxv.  2. 

'1  Job  xxxi.  13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  247 

grant  wrong. ^  The  Eastern  autocrats  seldom  cared  to  sift  accusa- 
tions. Even  "  the  man  after  God's  iieart,"  grievously  sinned  in 
this  matter.  But  their  hasty  decisions  brought  shame  upon  them 
being  either  covered  over,  or  virtually  retracted.^  Our  Lord's 
'matter  was  answered,  before  it  was  lieard.^  The  Apostle  met 
with  similar  treatment/  though  at  other  times  he  found  a  more 
impartial  judgment.'' 

Tins  folli/  was  directly  forbidden  by  God's  law.^  It  was  no  less 
contrary  to  his  own  procedure.  He  examined  Adam,  before  he 
pronounced  judgment.^  He  came  down  to  see  Babel  and  Sodom, 
previous  to  their  destruction,  for  the  clear  demonstration  of  his 
justice.'*  While  on  earth,  patient  investigation  marked  his  deci- 
sions.^ "All  his  ways  are  judgment;  a  God  of  truth,  and  with- 
out iniquity  ;  just  and  right  is  he."'" 

14.  The  spirit  of  a  man  will  sustain  liis  infirmity :  but  a  wounded  spirit  who 
can  bear  ? 

Man  is  born  in  a  world  of  trouble,  with  considerable  power  of 
endurance.  Natural  courage  and  vivacity  of  spirits  will  bear  us 
up  even  under  the  pressure  of  ponderous  evils,  poverty,  pain,  sick- 
ness, want.  Instances  of  Heathen  fortitude  abound  in  tlie  records 
of  history."  Christian  principle  strengthens  the  natural  strength. 
David,  in  the  most  fearful  extremity,  "  encouraged  himself  in  the 
Lord  his  God."'^  The  Apostle  "took  pleasure  in  injirmities."^^ 
The  martyrs  "  were  more  than  conquerors"  under  the  most  cruel 
tortures."  Outward  troubles  are  tolerable — yea — more  than  tolera- 
ble, if  there  be  peace  within.  The  spirit  of  a  ma7i  maij  sustain 
his  infirmity.  But  if  the  spirit  he  wounded— \i  the  prop  itself  be 
broken — all  sinks.  The  wound  of  the  spirit  is  so  much  the  more 
piercing,  as  the  spirit  itself  is  more  vital  than  the  body.  When  he 
who  made  it,  wounds,  or  permits  Satan  to  ivound.,  we  might  chal- 
lenge the  whole  creation—  Who  can  hear  it  7  The  suffering  of 
the  soul  is  the  soul  of  suffering.  Spiritual  wounds,  like  the  balm 
that  heals  them,  can  never  be  known,  till  they  are  felt.  It  is  some- 
times, as  if  the  arrows  of  the  Almighty  were  dipped  in  the  lake  of 
fire,  and  shot  flaming  into  the  very  midst  of  the  soul,  more 
sensitive  than  the  apple  of  the  eye.'^  The  best  joys  of  earth  can 
never  soothe  the  envenomed  sting.  Mirth  is  madness '«  and  vexa- 
tion.'^ 

There  is  a  hell  for  tlie  wicked  on  this  side  eternity.     Cain's 

1  Gen.  xxxix.  17—20. 

2  Estli.  iii.  8—11  ;  viii.  5—13.     Dan.  vi.  9,  14,  24.     2  Sam.  xvi.  1—4;    xix.  26—30. 

3  Luke  xxii.  66—71.  4  Acts  xxii.  21,  22;  xxiii.  2. 

5  Ibid,  xxiii.  30—35;  xxiv,  1—22;  xxv.  1—5,  24—27;  xxvi.  .30—32. 

6  Deut.  xiii.  12 — 14.     Johnvii.  24.  i  Gen.  iii.  9—19. 

8  Ibid.  xi.  5;  xviii.  20,  21.  9  Matt.  xxii.  15—33,  with  Isa.  xi.  3. 

1"  Deut.  xxxii.  4.     Comp.  1  Sam.  ii.  3. 

11  See  Virgil's  fine  picture  of  jEneas.     Mn.  i.  208,  209 

12  1  Sam.  XXX.  3- -6.  13  y  Cor.  xii.  10.  '^  Rom.  viii.  35—37. 

K  Job  vi.  -1 ;  xix.  11.     Ps.  Ixxxviii.  15.  's  Eccl.  ii.  2.  ''  Chap.  xxv.  20. 


248  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"  punishment  was  greater  than  he  could  bear."'  Saul  was  given 
up  to  the  blackness  of  despair.^  Ziiuri  in  rebellious  madness  threw 
himself  into  the  flames.*  Pashur  was  made  a  terror  to  himself.^ 
Ahithophel  and  Judas  "chose  strangling  ratlrer  tban  life."''  Such 
is  the  foretaste  of  hell — only  a  few  drops  of  wrath — for  a  few  mo- 
ments!     What  will  be  the  reality — the  substance — for  eternity  ! 

Observe  the  poignancy  of  the  wounded  spirit  in  the  children  of 
God.  Job,  delivered  "for  a  small  moment"  into  the  enemy's  pow- 
er, "  cursed  the  day  of  his  birth."^  David  "  roared  for  the  chsquiet- 
ness  of  his  heart.  The  arrows  of  the  Almighty  stuck  in  hhii,  and 
his  hand  j)rcssed  him  sore.'"  The  martyrs,^  in  a  moment  of  tem- 
porary apostacy,  could  not  endure  the  anguish  of  the  wounded 
spirit,  and  chose  the  flames,  as  the  less  bitter  alternative.  Such 
is  the  sharpness  of  the  Lord's  sword,  and  the  weight  of  his  hand, 
that  every  stroke  is  deadly.  Conscience  is  the  seat  of  guilt,  and  its 
vivid  power  turns— so  to  speak — "  the  sun  into  darkness,  and  the 
moon  into  blood, "^ — the  precious  promises  of  free  forgiveness  into 
arguments  of  hopeless  despondency.  And  but  for  the  gracious  re- 
straint of  the  Lord's  power  and  love,  hardened  despair  would  be 
the  successful  "  advantage  of  Satan's  devices.""* 

But  look  at  Gethsemane — the  wounded  spirit  there — the  faint- 
ing humanity  of  the  Son  of  God — -"his  strong  crying  and  tears"— 
his  prostrating  sorrow — his  "  exceeding  great  and  bitter  cry,"  un- 
der the  darkness  of  desertion.'^  If  all  the  support  of  the  indwell- 
ing Godhead  was  demanded  for  his  upholding— with  trembling 
astonishment  we  cry — A  wonnded  spirit  who  can  hear  ? 

Yet  is  not  this  tvounded  spirit  the  Christian's  first  seal  of  mer- 
cy— the  preparation  for  all  future  and  eternal  mercy  ?'^  Bitter  in- 
deed is  the  anguish,  when  the  mass  of  sin  is  raised  from  the  grave 
of  oblivion,  and  "  set  in  order  before  our  63^68."'=^  But  is  not  this 
the  sight  that  makes  Jesus  and  his  free  salvation  inexpressibly 
precious?'^  And  does  not  this  spirit  place  us  within  the  sphere  of 
his  healing  commission?'^  We  ask  now — not — ivho  can  bear, — 
but  who  can  heal— it  ?  Well  did  Luther  say — and  there  is  no  bet- 
ter judge  on  such  matters — '  it  is  as  easy  to  make  a  world  as  to 
quiet  a  troubled  conscience.'  Both  are  Creation-work — ^the  Al- 
mightiness  of  God. '^  To  him  that  "  wounded  niust  we  return  for 
healing."'^  His  remedy  is  the  sight  of  Himself  wounded  for  us.'* 
And  that  sight — so  healing — so  reviving — how  does  it  tune  the 
heart  to  everlasting  praise  ! 

15.  Tlie  heart  of  the  prudent  getteth  knowledge  ;  and  the  ear  cf  the  wise  seeketh 
knowledge. 

^  Gen.  iv.  13.  2  ]  Sam.  xxviii.  6,  15.  ^  1  Kings  xvi.  18. 

*  Jer.  XX.  4.  5  2  Sam.  xvii.  23.     Matt,  xxvii.  3—5.     Job  vii.  15. 

«  Job  ii.  6;  iii.  1 ;  x.  17.  7  Ps.  xxxii.  3,  4;  xxxviii.  1 — 8. 

8  Bainham — Biliiey — Cranmcr.     See  Foxe's  Records.  9  Joel  ii.  31. 

10  2  Cor.  ii.  7—11.  u  Matt.  xxvi.  37—39 ;  xxvii.  46. 

>2  Acts  ii.  37;  xvi.  27—30.  i3  p.salm  1.  21. 

"  Acts  ii.  41—47;  xvi.  31—34.     Comp.  Matt.  ix.  12.  '5  Jsa.  Ixi.  1,  2. 

>6  Gen.  i.  1.     Isa.  Ivii.  19.  i'  Hos.  vi.  1.  is  i^a.  liii.  5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  249 

Knoicledge  is  galhering  its  rays  on  every  side  But  all  ihat  is 
intrinsically  valuable  centres  in  Divine  kmnvledge.  •  All  arts' — 
as  Bishop  Hall  teaches — '  are  maids  to  Divinity.  Therefoic  they 
both  vail  to  her,  and  do  her  service."  Yet  the  value  o(  knowledge 
in  the  Divine  sphere  is  estimated  according  to  its  character.  When 
it  is  speculative,  not  experimental ;  general,  without  practical  in- 
fluence, it  is  worse  than  valueless.  It  is  power  for  fearful  evil. 
Lamentable  is  it  to  think  of  the  mass  of  triflers  in  Divine  kiiotvl- 
ed<{e  ;  hearinsf  without  retaining  ;  retaining  vvithont  intellii>ence, 
or  without  personal  application.  So  often  "  is  the  price  in  the 
hands  of  a  fool,  who  hath  no  heart  for  it."^  But  here  is  the  pru- 
dent. He  has  pondered,  and  formed  a  just  estimate  of  the  bless- 
ing. His  heart  has  fastened  upon  it,^  and,  as  the  means  are  free, 
and  the  success  sure,^  he  has  gotten  it.  As  the  proof  of  his  pos- 
session, he  seeks  for  more.  For  who  that  has  a  treasure,  will  be 
satisfied  with  his  store,  content  with  a  lesser  measure,  while  a  lar- 
ger is  within  his  reach? — His  ear  is  now  wakened  to  seek  the 
ministry  of  the  word,  and  the  conversation  of  experienced  Chris- 
tians.    Every  avenue  of  instruction  is  diligently  improved.^ 

A  word  to  the  young — Think  how  much  important  knowledge 
is  to  be  gotten.  Be  up  early  in  its  pursuit.  Let  it  have  your  most 
— your  first — your  best  time.  Begin,  before  your  minds  are  cor- 
rupted with  false  principles  ;  before  you  have  learned  too  much 
that  must  be  unlearned  as  disciples  of  Christ.  What  is  the  tone 
of  your  prayers  1  Does  it  show  the  concentration  of  the  soul,  filled 
with  one  desire,  and  carrying  it  where  it  will  be  accepted  and  satis- 
fied .^  The  only  sdixmg  knoivledge  con\e\h  Aown  from  heaven,  and 
is  fetched  thence  upon  our  knees.  What  is  the  pulse  of  your  exer- 
tion? Does  it  prove  the  heart  to  be  delighted  in  the  object?  Or 
is  it  only  a  start  for  a  moment,  and  then  a  sinking  back  to  the 
slumber  of  the  sluggard?  Knowledge  from  lieaven  leads  thither- 
ward. Clearer  knowledge  sweeps  away  many  clouds.  We  see  our 
work  better,  and  it  is  more  easy  to  us.  We  see  our  road,  and 
walk  more  pleasantly.  We  can  not  only  guide  ourselves  ;  but  we 
are  "  able  also  to  admonish  one  another."^  Hasten  onwards  then, 
"grow  in  knowledge."^  Happiness  and  usefulness,  light  and  glory, 
are  before  us. 

16.  A  7nan^s  gift  vidketh  room  for  /im,  and  hringeth  him  before  great  men. 

We  have  before  spoken  of  the  corrupting  influence  of  gifts. ^  But 
we  may  justly  apply  this  proverb  to  their  legitimate  vise.  Eliezer's 
gifts  made  rooi?i  for  him  in  Rebekah's  family.^  Jacob's  gifts 
made  room  for  him  in  his  brother's  heart."*  Nor  was  it  inconsis- 
tent with  his  integrity,  by  sending  his  present  to  the  governor  of 
Egypt,  to  bring  his  sons  with  acceptance  before  the  great  man.^^ 

1  Works,  viii.  107.  2  Chap.  xvii.  16.  ^  Chap.  xv.  14. 

*  Chap.  ii.  3—6.     Hcs.  vi.  3.     Jam.  i.  5.  5  Chap.  i.  3;  ix.  9. 

6  Rom.  XV.  14.  ^  3  Peter  hi.  18.  8  chap.  xvii.  8,  23.     Gomp.  xix.  6. 

e  Gen.  xxiv.  30—33.  i"  Ibid,  xxxiii.  1—11.  "  Ibid.  xhu.  11. 

32 


250  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Ehud's  gifts  mat/e  room  for  his  enand  ;i  Abigail's,  for  the  preser- 
vation of  her  house. '^  Often  indeed  were  they  presented  simply  as 
a  tribute  of  respect, ^  as  now  in  some  parts  of  the  East ;  so  that  with- 
out them  an  inferior  would  scarcely  feel,  that  he  had  any  claim 
upon  his  superior  for  favor  or  protection.''  The  minister  of  the 
Gospel  recognizes  their  value,  making  room  for  him — perhaps  al- 
so for  his  message.  Sympathy  gives  weight  to  his  instruction, 
when  after  the  example  of  his  Divine  master,  he  combines  kindness 
to  the  body  with  love  for  the  soul.  Great  wisdom  and  discrimina- 
tion is  however  obviously  required,  to  prevent  the  serious  evil  of  a 
well-intentioned  charity,  k  wise  consideration  may  also  make  room, 
for  us  with  great  men  for  the  advancement  of  the  Christian  cause. 
But  in  this  most  delicate  exercise,  let  our  own  principles  be  fully 
acknowledged  ;  else  even  in  the  service  of  God,  we  shall  be  •'  car- 
nal, and  walk  as  meii"^ — not  as  the  dignified  servants  of  a  heaven- 
ly Master. 

Blessed  be  God !  We  want  no  gifts  to  bring  us  before  him. 
Our  vvelcon)e  is  free — our  door  of  access  ever  open.  Our  treasure 
of  grace  in  his  unchanging  favor,  unsearchable. 

17.  He  that  is  first  in  his  own  cause  seemeth  j ust ;  hiil  his  neighbor  comeih  and 
searcheth  him. 

We  have  lately  had  a  rule  against  judging  others.^  Here  we 
are  warned  against  justifying  ourselves.  Self  flattery  is  our 
cherished  nature, — highly  valuing  our  fancied  excellences,  very 
blind  to  our  real  imperfections.  So  ready  are  we  to  place  our  own 
cause  in  a  strong  light;  and  sometimes,  almost  unconsciously,  to 
cast  a  shade  over,  or  even  omit,  what  might  seem  to  balance  on  the 
opposite  side.  It  is  so  difficult  to  state  facts  and  circumstances  with 
perfect  accuracy,  where  our  own  name  or  credit  is  concerned. 
Hence,  our  cause  coming  firsts  seemeth  just.  But  our  neighbor, 
acquainted  with  the  real  case,  cometh  and  searcheth  us,  exposes 
our  fallacy,  and  puts  us  to  shame.  Saul  made  himself  appear ^m5^ 
m  his  oicn  cause.  The  necessity  of  the  case  seemed  to  warrant 
the  deviation  from  the  command.  But  Samuel  searched  him,  and 
laid  open  his  rebellion.''  Ziba's  coxxse.  seemed  just  in  David's  eyes, 
until  Mephibosheth's  explanation  searched  him  to  his  confession.® 

Job's  incautious  self-defence  was  laid  open  by  Elihu's  probing 
application.^  An  eloquent  advocate  may  easily  make  a  bad  cause 
corning  first  seem  just.  But,  according  to  (he  Proverb,  'the  first 
tale  is  good,  till  the  second  is  heard.'  The  plaintiff'  is  always  right, 
till  the  defendant's  case  has  been  opened.  Yet  the  true  rule  of  jus- 
tice would  be,  to  judge  neither  to  be  right,  till  both  sides  have 
been  heard.     Let  the  Vi^hole  evidence   be  sifted;    and  often  the 

1  Judg.  iii.  17,  18.  2  i  gam.  xxv.  11—27.  3  Ibid.  ix.  7. 

■1  Sec  Paxton's  Illustrations,  ii.  29.  5  1  Cor.  iii.  3.  *  Verse  13. 

7  ]  Sam.  XV.  13—26. 

8  2  Sam.  xvi.  1 — 4;  xix.  2G.  Comp.  Chap,  xxviii.  11.  See  Bishop  Sanderson's 
Sermons.     Job  xxix.  14 — 17.  9  .lob  xxxii.  10 — 14 ;  xxxiii.  8 — 12. 


EXPOSITION    OF    THE    BOOK    0I<'    I'ROVCRBS.  251 

plausible  cover  is  swept  away  by  a  more  searching'  investigation.' 
Judges  are  therefore  bound  to  "consider,  take  advice,  and  speak ;"^ 
carefully  guarding  against  prejudging  the  cause,  till  the  whole  has 
been  fully  before  them  ;  else  he  that  is  last  in  the  cause  may  come 
with  disadvantage,  though  it  may  be  the  cause  of  right.  In  our 
own  cause,  always  be  alive  to  conviction.  Watch  against  a  self- 
justifying  spu-it.  Cultivate  the  spirit  of  self-distrust.  Balance  our 
enemy's  statement  against  our  own  prejudices.  Judge  as  under 
the  eye  of  God,  and  with  the  sincere  anxious  prayer  to  lay  ourselves 
open  to  his  searching  disclosure  of  hidden  evil.  Deceit  in  any  form 
never  answers  its  end.  "  A  conscience  void  of  offence  both  towards 
God  and  man"  must  be  our  great  exercise.^ 

18.  The  lot  causeih  contenlmis  to  cease,  ani parielli  hetiveen  the  m'lglily. 

The  general  use  of  the  lot  has  been  before  explained.^  It  is  here 
adverted  to,  as  an  ordinance  of  peaceful  settlement.  Whether  from 
the  evenness  of  the  balance,  or  from  want  of  confidence  in  the  judg- 
ment a  legal  appeal  might  be  of  doubtful  authority.  Contending 
parties  therefore  agree  to  abide  by  the  decision  of  the  lot.  Impor- 
tant matters  of  order  under  the  Divine  Theocracy  were  thus  deter- 
mined.' How  many  contentions  would  there  have  been  hetiveen 
the  mighty,  in  settling  the  respective  boundaries  of  the  tribes,  had 
not  this  means  been  adopted  to  make  them  cease  I''  When  Saul  was 
thus  chosen  to  the  kingdom,''  and  Matthias  "  numbered  among  the 
Apostles,"^  the  election  was  acquiesced  in,  as  the  voice  of  God. 
There  seems,  therefore,  no  scriptural  prohibition  to  the  use  of  this 
ordinance,  provided  it  be  exercised  in  a  reverential  dependence  up- 
on God,^  and  not  profaned  for  common  purposes  or  worldly  ends. 

At  the  same  time — as  we  have  before  observed — the  word  of 
God  appears  to  be  more  fully  recognized  as  the  arbiter  of  the  Di- 
vine will.  All  contentions  cease  in  a  simple,  child-like,  unreserved 
readiness  to  be  guided  by  this  "  more  sure  rule."  The  extent  of 
forgiveness,  is  here  clearly  defined,'"  and  the  principle  and  motive 
for  its  exercise  efTectively  supplied.''  Perhaps  it  was  more  easy  to 
abide  by  the  decision  of  the  lot  than  of  the  word.  The  last  re- 
quires more  self-denial,  humility  and  patience,  and  therefore  is 
more  practically  useful. 

19.  A  brother  offended  is  harder  to  he  won  than  a  strong  city :  and  their  conten- 
tions are  like  the  bars  of  a  castle. 

Adverting  to  the  ceasing  of  contentions,  how  afifecting  is  this 
case  of  special  difficulty  !  A  brother — not  an  enemy — is  harder 
to  he  icon  than  a  strong  city ;  as  if  the  nearer  the  relation,  the 
wider  the  breach.'-    The  thread  once  snapped,  is  not  easily  joined. 

1  Acts  xxiv.  1—5,  \%  13.  2  Jud.  xix.  30. 

3  Acts  xxiv.  If).  4  Chap.  xvi.  33. 

5  1  Cliron.  vi.  63;  xxiv.  31.     Nell.  xi.  1.  6  Num.  xxxiii.  54. 

7  ]  Sam.  X.  20—24.  8  Acts  i.  26.  9  Ibid,  verses  24,  25. 

'0  Matt,  xviii.  21,  22.  11  Col.  iii.  12—14. 

12  '  Acerrima  firma  proxiiiiorum  odia  sunt.' — Tacitus. 


252  EXPOSITION  OP  THE  BOOK  OF  PROVERBS. 

'  What  a  view  does  it  give  us  of  our  corruption,  tiiat  .the  natural 
love  implanted  in  us  should  degenerate  into  Satanic  hatred."  Such 
was  the  contention  of  Cain  with  Abel  f  of  Joseph's  brethren  with 
himself;^  of  Absalom  and  Aninon  ;^  the  civil  wars  between  Ben- 
jamin and  his  brethren  f  in  later  times  between  Judali  and  Is- 
rael ;^  in  our  own  country,  the  long  continued  and  ruinous  conten- 
tions between  the  Houses  of  York  and  Lancaster.  Cities  in  olden 
times  were  strongly  fortified  with  bars  of  iron  against  a  siege.'' 
What  a  long  siege  uid  Esau's  strong  city  stand,  before  it  was  won 
by  the  power  of  love,  and  the  bars  of  his  castle  opened  their  ave- 
nues for  conciliation  '.^ 

No  where  is  concord  so  important  as  in  the  Church.  Never  can 
she  prosper^ — except  she  maintain  the  form  of  Jerusalem — ''a  city 
compact  together."^  Begotten  as  we  are  by  the  same  word,  living 
on  the  same  food,  animated  by  the  same  life,  ought  we  not,  with 
all  our  lesser  dilil-rences — to  hold  ''  the  unity  of  the  Spirit?'""  If 
ties  so  close  cannot  unite  us,  at  least  let  our  common  welfare,  and 
common  danger,  quench  this  unlioly  fire  ;  just  as  the  fear  of  the 
enemy  without,  might  allay  mutual  misunderstanding  within.  But 
how  painfully  did  the  contentions  between  Luther  and  Calvin  (not 
to  mention  others  of  more  recent  dale  in  the  Church)  show  the 
fearful  difficulty  oi  winning  a  brother  offended  .'" 

Yet  the  extreme  difficulty  does  not  diminish  the  obligation.  Let 
it  not  therefore  paralyze  the  eflTort.  Nothing  can  be  more  plain  and 
decisive  than  the  gospel  rule.  Yet  so  repugnant  is  it  to  flesh  and 
blood,  to  all  nature's  pride,  feelings,  and  high  notions,  that  we  cry 
with  the  disciples  of  old — "  Lord,  increase  our  faith  !"  Call  in  this 
only  principle,  that  can  constrain  the  heart,  and  the  Christian  vic- 
tory is  ensured.     Grace  reigns  triumphant. 

'10.  A  marCs  belly  shall  he  satisfied  with  the  fruit  of  his  mouth:  and  unlli  the  in- 
crease of  his  lips  shall  he  be  filled.  21.  Death  and  life  are  in  tlie  power  of  the 
tongue:  and  they  tliat  love  it  shall  eat  the  fruit  thereof. 

Who  would  not  be  careful  what  seed  he  puts  into  a  fruitful  field, 
when  he  knows  that  his  harvest  will  be  according  to  his  seed  7'^ 
Here  is  not  a  field — but  "  a  world'"^  to  be  cultivated,  so  that  we  may 
be  satisfied  with  the  fruit,  and  filled  with  the  increase.  What 
this  fruit  and  increase  may  be,  is  a  fearful  alternative.  The 
fruit  of  onr  lips — the  power  of  our  tongue — will  be  poisonous 

I  Gcicr  in  loco.  2  Gen.  iv.  5 — 8.  3  Gen.  xxxvii.  3 — 5,  18 — 27. 
4  2  Sam.  xiii.  22—32.  5  judg.  xx. 

6  2  Chron.  xiii.  16, 17.  ■?  See  Isa.  xlv.  2. 

8  Gen.  xxvii.  41 — 45  ;  xxxiii.  5 — 1 1.  The  rooted  enmity  of  the  nation  seems  to  ren- 
der doubtful  the  cordiality  of  the  reconciliation.  See  Num.  xx.  14 — 21.  Ez.  xxxv.  5 
Obad.  10—14.  9  Psalm  cxxii.  3. 

10  Two  reasons  made  a  godly  and  learned  man  (Strigelius)  long  to  leave  the  world. 
'  1.  That  I  might  enjoy  the  sweet  sight  of  the  Son  of  God  and  the  Church  of  God.  2. 
That  I  may  be  delivered  from  the  cruel  and  implacable  hatred  of  Theologians.'  Mejchioi 
Adam,  in  vita.  Chrysostom  gives  this  rule.  '  Have  but  one  enemy — the  devil.  With 
him  never  be  reconciled  ;  with  thy  brother  never  fall  out.' 

II  Luke  xvii.  3 — 5.  i^  Gal.  vi.  7,  8.  i^  James  iii.  6. 


EXPOSITION    OF    TilE    HOOK    OF    PROVERSel.  253 

01  wholesome — death  or  I'ife}  Evil  words  tend  to  death,  good 
words  to  Hfe.^ 

I'his  is  clearly  manifested  in  public  rcspoi^ibilities.  The  tcsii- 
mon/  of  witnesses;  the  legal  decision  of  the  judge;  the  doctrine 
of  faJse  or  true  teachers;  all  show  that  death  or  life  is  in  the 
power  of  the  tongue.  In  the  common  intercourse  of  life,  it  is  "  the 
founutin  both  of  bitter  waters  and  sweet ;"  as  powerful  to  destroy 
as  to  ^dify ;  the  poison  or  the  antidotC;  as  it  may  be  used.  'A  man 
by  usuig  his  tongue  aright,  in  talking,  exhorting,  witnessing,  coun- 
sellinj;,  may  save ;  and,  by  abusing  it  in  any  of  these  ways,  or  any 
other,  may  destroy.'^  Either  way  he  will  be  filled  loith  the  fruit. 
The  t  Lirse  of  destroying  others  will  return  upon  himself.^  In  ad- 
minislv^ring  a  blessing  to  his  neighbor,  his  whole  soul  will  be  fed.' 
They  ^hat  love  if  shall  eat  the  fruit  of  if.  It  is  however,  the  ha- 
bitual, iTiot  the  occasional,  use  of  this  formidable  little  member,  that 
determines  its  fruit.  A  saint  may  "  speak  unadvisedly" — a  sinner 
acceptably —"  with  his  lips."  Neither  would  thus  determine  his 
true  character. 

Are  not  then  the  sins  of  the  tongue  an  overwhelming  manifesta- 
tion of  the  long-suffering  of  God  ?  '•  Woe  is  me  !  for  I  am  a  man 
of  unclean  Iips."^  When  I  think  of  its  power  even  for  eternal 
death''  or  life,  shall  I  not — as  Chrysostom  warns — '  guard  it  more 
than  the  pupil  of  the  eye?"  Shall  I  not  cry  to  my  God,  that  he 
would  restrain  it;'  yea — cry  more  earnestly,  that  he  would  conse- 
crate it  ;•"  that  it  might  be  my  glory,  not  my  shame ;  my  organ  of 
praise;  my  exercise  of  joy  ?"  In  the  inner  man  the  heart  is  the 
main  thing  to  be  kept''^ — in  the  outer  man  the  tongue.'^  O  my 
God,  take  them  both  into  thine  own  kee|)ing,  under  thine  own  dis- 
cipline, as  instruments  for  thy  service  and  j;lory. 

22.  Whoso  Jindeth  a  u-ife  findefh  a  good  thing,  and  ohtaineth  favor  of  tlw 
Lord.^^ 

This  is  obviously  to  be  taken  with  limitation.  Manoah  found 
a  good  thing  in  his  wife.^''  So  did  not  Job.i"^  Some  find  "  a'crown 
to  their  head;"  others  "rottenness  to  their  bones."'^  That  which 
alone  deserves  the  name  is  indeed  a  good  thing.  If  in  a  state  of 
innocence  "  it  was  not  good  for  man  to  be  alone  f^^  much  more  in 
a  world  of  care  and  trouble  "  two  are  better  than  one,"  for  mutual 

>  Verse  7.     Ps.  1.  20,  21.    Matt.  v.  22;  xii.  36.     Jude  14,  15. 
2  Chap.  xii.  14;  xiii.  2.     Ps.  xxxiv.  11,  12.  3  MufTot  in  loco. 

<  Ctiap.  xiii.  2.  5  Chap.  xi.  25.  6  jga.  vi.  5. 

T  Matt.  xii.  37.  8  Homily  62  on  Matt.  9  Ps.  cxH.  3. 

'"  Ibid.  li.  15.  >'  Ibid.  Ivii.  7,  8.  12  chap.  iv.  23. 

^3  Chap.  xxi.  23.     Jam.  iii.  2. 

•<  Dr.  Kennicott  elaborately  insists  upon  supplying  the  distinctive  limitation  from  the 
reading  of  the  LXX.  Vulgate,  and  some  old  Chaldee  paraphrase,  (Second  Dissertation 
on  the  Hebrew  Text,  pp.  189—192  )  But,  the  general  term,  frequently  used  l)y  the  w:se 
man  for  the  obvious  limitation,  is  sufficient  to  exphvin  his  meaning.  Chap.  xv".  10;  xvi. 
10;  xxii.  1  ;  xxix.  4.  Eccl.  vii.  28.  The  LXX.  adds— '  He  that'casteth  out  a  wife— 
casteth  out  good  things  :  but  he  that  retaineth  a  strange  woman  is  foolish  and  ungodly.' 
'5  Judg.  xiii.  22,  23.  »6  Job  ii.  i),  10;  xix.  17.  »t  chap.  xii.  4. 

'8  Gen.  ii.  18. 


254  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

support,  helpfulness  and  sympathy.'  The  goodtJdng  implies  god- 
liness, and  suitable  fitness.  Godliness  is  found,  when  the  man 
marries  "only  in  the  Lord,"-  and  only  one  who  is  the  Lord's.  The 
•'unequal  yoke  with  unbelievers"^ — the  union  for  life  of  a  child  of 
God  with  a  child  of  Satan- — is  a  most  awful  anomaly.  'I  wish' — 
said  pious  Bishop  Hall, — •  that  Manoah  could  speak  so  loud,  that 
all  our  IsraeHles  miiii-ht  hear  him.  Is  there  never  a  woman  among 
the  daughters  of  thy  brethren,  or  among  all  God's  people  that  thou 
goest  to  lake  a  wife  of  the  uncircumcised  Phihstines?  If  religion 
be  an}^  other  than  a  cipher,  how  dare  we  not  regard  it  in  our  most 
important  choice?  Is  she  a  fair  Philistine?  Why  is  not  the 
deformity  of  the  soul  more  powerful  to  dissuade  us,  than  the  beauty 
of  the  face  to  allure  us?'^  The  destruction  of  the  world  grew  out 
of  this  self-pleasing  delusion.^  And  many  a  flood  of  iniquity  has 
come  into  a  godly  man's  family  from  the  same  source.^ 

There  may  however  be  godliness  on  both  sides,  without  that 
mutual  fitness,  which  makes  the  wife  "a  help-meet  ifor  the  man.'"' 
The  good  thing  is,  when  he  honors  her — not  as  the  wisest  or  the 
holiest,  but  as  the  person,  whom  God  saw  to  be  the  best  and  fittest 
for  himself  in  the  whole  world — a  comfort  for  life — an  help  for 
heaven.^  Such  a  communion  spiritualizes  his  affections,  and  ele- 
vates him  from  earth  to  heaven. 

But  how  is  this  good  tidug  found?  Isaac  found  it,  where 
every  Christian  looks  for  his  blessing — as  an  answer  to  prayer.^ 
A  man's  choice  for  his  own  indulgence  will  bring  a  curse  upon 
himself  and  his  family.'"  "Choose  thou  mine  inheritance  for  me"'^ 
— is  the  cry  and  confidence  of  the  child  of  God.  Then  truly  will 
he  obtain  the  gift,  not  as  the  result  of  fortune,  or  as  the  proof  of 
his  own  good  discernment — but — as  Adam  received  his  wife — 
"from  the  Lord'"^ — a  token  of  his  special /auor. 

23.   Ti'.e  poor  uselJi  entreaties  :  hut  the  rich  answereth  roughhjA^ 

It  is  natural  to  the  poor — sensible  of  their  dependence — to  use 
entreaties.  And  very  natural  is  this  humiliation,  as  the  discipline 
for  that  poverty  of  spirit,  which  the  Lord  seals  with  his  first  bless- 
ing." Yet  shame  is  it  to  the  rich,  that  he  should  often  ansiver 
these  entreaties  roughly.  Instead  of  the  kindly  feelings  flowing 
out,  he  seems  to  be  bound  against  them  with  iron  chains.  He 
hears  with  indiflference  the  tale  of  woe,  and,  having  never  himself 
tasted  the  bitter  bread,  he  has  no  heart  of  sympathy  and  helpful- 
ness. Often  we  find  the  well-bred  man  of  the  world,  who  is  all 
courtesy  and  refinement  in  his  own  circle,  to  those  under  his  feet 
insufferably  rude  and  unfeeling.     His  good  breeding  indeed  is  only 

1  Ecc.  iv.  9,  10.     See  the  Marriage  Service. 

2  1  Cor.  vii.  39.  3  2  Cor.  vi.  14.  *  Contemplations,  x.  3. 

5  Gen.  vi.  I — 6.  6  o  Chron.  xviii.  1 ;  xxi.  5,  6.  7  Gen.  ii.  18. 

8  Luke  i.  6.     See  the  beautiful  picture,  Chap.  xxxi.  10 — 31 .     Comp.  also  Ecclus  xxvi. 

9  Gen.  xxiv.  12—63.  i»  2  Chron.  xviii.  1,  2;  xxi.  1—6.  i'  Ps.  xlvii.  4. 
12  Chap.  xix.  14.     Gen.  ii.  21—23. 

'3  This  and  the  succeeding  verse  are  omitted  in  LXX.  ^*  Matt.  v.  3. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  255 

the  polish  of  selfishness.  So  httle  does  he  make  the  true  use  of 
his  power,  that  the  exercise  of  it  only  transforms  him  into  a  tyrant. 
Instead  of  scattering  his  blessings  around,  he  only  makes  himself 
feared  and  hated  by  his  misused  responsibility.'  Would  he  but 
study  the  character  of  his  Divine  Master,  he  would  see  the  exer- 
cise of  power  combine  with  true  greatness.  Was  he  not  as  con- 
siderate to  blind  Bartimeus,  as  to  the  nobleman  of  Capernaum  7^ 
All  ranks  alike  shared  in  his  tenderest  sympathy. 

And  yet  as  the  rich  in  their  conscious  superiority  may  be  over- 
beaiing,  so  the  foox^  in  using  their  entreaties,  may  show  a  servile, 
crou clung  spirit,^  shrinking  from  that  bold  integrity  of  character, 
which  gives  dignity  alike  to  the  lowest  as  to  the  highest  of  men. 
To  all  of  us  our  Providential  circumstances  bring  their  besetting 
temptations.     Close  walking  with  God  is  our  only  safeguard. 

But  surely  the  rich  in  their  rough  answering  of  the  poor  would 
do  well  -to  consider,  how  much  more  dependent  is  he  upon  his  God, 
than  his  meanest  brother  is  upon  himself!  And  when  he  comes 
before  his  God,  must  he  not  then  wear  the  garbof^^oue/Yy— though 
he  be  a  king^ — using  entreaties — not  advancing  claims?  Yes — 
all  of  us  alike  are  poor  before  the  throne  of  grace.  All  of  us  must 
use  entreaties  there.  Yet  wlien  does  our  gracious  Father  ansioer 
his  poor  suppliant  child  roughly^  except  as  he  wisely  disciphnes 
his  faitli,  wb.ile  his  own  heart  is  full  of  yearning,  parental  love, 
towards  him?' 

24.  A  man  that  hath  friends  must  shew  himself  friendly :  and  there  is  a  friend, 
that  sticketh  closer  than  a  brother. 

A  true  friend  is  no  common  acquisition.^  There  are  many 
pretensions — many  professions — of  friendship.  But  the  jewel  itself 
is  as  rare,  as  it  is  precious.  Yet  what  is  life  wnthout  this  cheering, 
enriching  blessing?  Kings  have  left  awhile  their  royalties  for  its 
enjoyment.''  To  Alexander  the  conquered  world  vrithout  his 
Hepha^stion  v/ould  have  been  a  wilderness.  But  if  a  man  hath 
friends,  and  would  keep  them,  he  must  shoiD  himself  friendly. 
To  throw  them  away  by  neglect,  caprice,  unreasonable  disgust,  or 
needless  offence,  is  to  show  himself  utterly  unworthy  of  the  bless- 
ing. Observe  Ruth  and  Naomi — each  with  warm  reciprocity  of 
interest  laying  herself  out  for  the  other  ;^  David  acknowledging  the 
kindness  of  his  friends  in  distress  ;»  the  Apostle's  delicate  dealing 
with  his  friend's  wounded  sensibility  ;•''  and  his  considerate  care 
for  the  comforts  of  his  companions. ''  It  is  by  such  kind  offices 
that  the  bond  is  mutually  cemented.  A  man  having  friends 
shoios  himself  friendly.  Love  begets  love,  and  is  accompanied 
with  love. 

But  let  us  take  care  to  base  our  friendships  upon  the  true  founda- 

»  I  Sam.  XXV.  11,  12,  17.  2  Mark  x.  46—52.     John  iv.  46—50. 

3  1  Sam.  ii.  35.  ^  Psalm  xl.  17;  Ixxxvi.  1. 

6  Matt.  XV.  26.    Comp.  Gen.  xlii.  6,  7.  ^  Chap.  xvu.  17. 

T  Ps.  Iv.  13,  14.  8  Ruth  i.  16:  ii.  11,  18,  with  iii.  1—14,  16;  iv.  16. 

»  1  Sam.  XXX.  26—31.  i"  Philem.  8—20.  "  Tit.  in.  13. 


25G  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

tion.  Otlierwise  they  may  be  snapped  asunder  by  the  veriest  tri- 
fle, or  they  may  become  idolatrous  luve,  usurping  God's  phice  in 
the  heart.  Sanguine  and  affectionate  dispositions  are  much  ex- 
posed to  sudden  fancies  and  mistaken  impressions.  But  the  charra 
is  broken  by  the  cold  return,  or  empty  professions,  of  the  misplaced 
love  ;  and  the  illusion  is  swept  away  in  humbling  disappointment. 

The  bond  of  real  friendship  is  often  closer  than  the  natural  tie. 
"  The  friend  is  as  one's  own  soul.'"  .Such  was  Jonathan  unto 
David — a  friend  that  sticketh  closer  than  a  brother'- — tender 
and  sympathizing,  while  his  brother  was  fraught  with  unkind 
suspicion. 3  He  dared  the  deadly  displeasure  of  his  father 
by  open  adherence,  while  his  wife  showed  her  love  at  the  ex- 
pense of  his  name.^  Job's  friends,  notwithstanding  their  harsh 
misconceptions,  abode  fast  with  the  afflicted  sufferer,  when  his  wife 
and  family  were  '-strange  to  him.''^  And  do  we  not  remember, 
that,  when  the  brethren  of  Jesus  shrunk  from  the  near  position  to 
his  cross  "  there  stood  by  the  cross  the  disciple,  whom  Jesus  loved," 
gladly  receiving  from  his  lips  the  sacred  deposit  of  his  bereaved 
mother?*  Even  natural  minds,  of  a  high  tone  of  feeling,  may  ex- 
hibit this  strength  of  friendship.  But  its  surest  bond  is,  that  which 
unites  the  whole  family  of  God.  The  identity  of  sanctified  taste; 
sympathy  of  experience  ;  holy  consecration  for  mutual  helpful- 
ness;  above  all — union  as  Members  of  one  body  to  one  Head  — 
hence  flows  magnetic  attraction — heavenly — Divine  friend-rhip. 

But  where  shall  we  find  the  complete  filhng-up  of  this  exqusite 
picture,  except  in  Him,  who  became  our  Brother,  that  he  jniglit 
cleave  to  us  closer  than  a  brother  in  tenderness  and  help  'P  Tru- 
ly he  "  loveth  at  all  times''^ — a  present  Friend  ;  in  temptation  open- 
ing, when  needed,  "a  way  of  escape  f^  in  affliction  cheering  with 
the  Divine  Comforter  ;"  "in  sickness  making  our  bed  ;'"'  in  death 
sustaining  us  by  '-his  rod  and  staff ;'^  in  eternity  "receiving  us  to 
himself '"2     What  brother  sticketh  so  close  as  he? 

And  then,  when  we  think  of  the  objects  of  his  love'^ — its  freencss'' 
— its  costliness^^ — its  perseverance  notwithstanding  all  the  dis- 
couragements of  our  perverseness  and  folly ^'^ — "loving  us  to  the 
end'"**  as  parts  and  members  of  himself — how  can  we  duly  honor  this 
our  faithful,  tender,  unchaniring  unchangeable  friend?  Are  there 
none,  who  boast  of  their  faithfulness  to  the  creature,  who  yet  have  no 

1  Deut.  xiii.  6. 

2  Bishop  Coverdale's  version  is  beautifully  simple — '  A  friend  that  lielighteth  in  love, 
doth  a  man  more  fricnJship,  and  sticketh  faster  unto  him  than  a  brother.' 

3  1  Sam.  xvii.  28,  with  xviii.  H ;  xix.  2 — 4.  2  Sam.  i.  20.  It  is  interesting:  to  <^1'- 
serve  the  reciprocity  with  one  exception  (2  Sam.  xvi.  1 — 4.)  on  David's  part  to  the  end 
of  life,  2  Sam.  ix.  1  ;  xxi.  7. 

4  )  Sam.  xviii.  20,  28  ;  xix.  13—17,  with  xx.  24—33.     Comp.  Ecclus.  xxii.  25. 

5  Job  iii.  11—13,  with  xix.  13—17.  «  John  xix.  25—27. 
^  Heb.  ii.  11,  14—18.                       «  Chap.  xvii.  17.  ^  i  Cor.  x.  13. 

10  John  xiv.  17,  18.  •'  Ps.  xU.  3.  12  ibid,  xxiii.  4. 

13  John  xiv.  3;  xvii.  24.  '*  Rom.  v.  8.  i'  John  vi.  37. 

w  John  XV.  13.     1  John  iii.  U'>.  '^  Isa.  xlii.  4.     Hos.  xi.  7,  8.     Mai.  iii.  6. 

18  John  xiii.  1.     See  the  beautiful  Hymn  in  Olney  Collection,  B.  i.  53, 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  257 

heart  for  this  Divine  friendship — no  reciprocal  affection  to  this  sur- 
passing friend  ?  Will  not  our  very  sensibilities  condemn  our  in- 
difference ?  For  what  stronger  proof  can  there  be  of  their  depravi- 
ty and  disorder,  than  that  tliey  should  flow  so  fully  to  the  creature- 
object,  yet  be  cold  and  dead  to  the  Divine  Friend  }  Oh  !  let  Him 
be  the  first  choice  of  youth— the  tried  and  chosen  Friend  of  matur- 
ing age — the  Friend  for  eternity  ! 


CHAPTER  XIX. 


1.  Better  is  the  poor  that  walketh  in  his  integrity,  than  he  that  is  perverse  in  his 
lips,  and  is  a  fool. 

Poverty  is  never  a  disgrace,  except  when  it  is  the  fruit  of  ill- 
conduct.  But  when  adorned  with  godly  integrity.,  it  is  most  hon- 
orable. Better  is  the  poor  man  than  he,  whom  riches  lift  up  in  his 
own  eyes  ;  and  he  is  given  up  to  his  perverseness  andfolly.^  Of- 
ten man  puts  under  his  feet  those,  whom  God  lays  in  his  bosom ; 
honors  the  perverse  for  their  riches,  and  despises  the  poor  for  their 
poverty.  '  But  what  hath  the  rich,  if  he  hatli  not  God  ?  And  what 
is  a  poor  man,  if  he  hath  God '}  Better  be  in  a  wilderness  with 
God,  than  in  Canaan  without  him.'^  Was  not  Job  on  the  dunghill, 
walking  in  his  integrity,  better  than  ungodly  Ahab  on  the 
throne  V  Was  not  Lazarus  in  his  rags,  better  than  Dives  with 
his  "  fine  linen  and  sumptuous  fare  ?"*  Calculate  wisdom  by 
God's  standard,  who  judges  not  by  station,  but  by  charac- 
ter. Estimate  things  in  the  light  of  eternity.  How  soon  will  all 
accidental  distinctions  pass  away,  and  personal  distinctions  alone 
avail !  Death  will  strip  the  poor  of  his  rags,  and  the  rich  of  his 
purple,  and  bring  them  both  "  naked  to  the  earth  from  whence  they 
came.''^  Meanwhile  let  us  learn  from  our  Lord's  voice  to  his  de- 
spised people. — "I  know  thy  poverty ;  but  thou  art  rich."'  How 
glorious  the  stamp  upon  the  outcast  professors  walking  in  their  in- 
tegrity— "  Of  whom  the  world  was  not  worthy^ — For  such  is  pre- 
pared the  honor  that  cometh  from  God  only — -his  seal — his  smiles 
— his  everlasting  crown. 

2.  Also,  thai  the  soul  be  without  knoicledge,  it  is  not  good ;  and  he  that  hasteth 
with  his  feet  sinnelh. 

JZ^o— seems  to  trace  the  fooFs  perverse  ways  to  their  source. 
His  soul  is  without  knowledge.  Ignorance  gives  perpetuity  to  folly. 
Knowledge  is  valuable  even  to  the  mind.  It  expands  its  powers, 
and,  when  rightly  directed,  preserves  from  many  besetting  tempta- 

1  This  and  the  following  verse  is  omitted  in  LXX.  ^  Chap,  xxviii.  6. 

3  Bishop  Reynolds's  Works,  p.  9,  10.  ■»  Job  ii.  7,  8.  s  Luke  xvi.  19—21. 

«  Job  i.  21.     Ecc.  xii.  7.  •  Rev.  ii.  9.  «  Heb.  xi.  37,  38. 

33 


258  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

tions.  'Be  assured,' — says  an  eloquent  Preacher,  'it  is  not,  be- 
cause the  people  know  much,  that  they  ever  become  the  willing 
subjects  of  any  factious  or  unprincipled  demagogue.  It  is  just  be- 
cause they  know  too  little.  It  is  just  because  ignorance  is  the  field, 
on  which  the  quackery  of  a  political  impostor  ever  reaps  its  most 
abundant  harvest.'^  Knoidedge  also  opens  much  wholesome 
enjoyment.  The  intelligent  poor  are  preserved  in  their  home-com- 
forts from  the  temptations  of  the  ale-house.  The  most  educated 
are  raised  above  the  frivolities  of  dissipation.  Thus  both  classes 
are  restrained  from  the  sensualities  of  ungodliness. 

But — much  more  for  the  soul — made  for  God — to  be  without  his 
knowledge  is  not  good.  Here  it  is  not  merely  expansion  or  re- 
straint, but  light  and  life.  Without  it— what  know  we  of  present 
forgiveness  and  peace/  or  of  hfe  eternal  V  The  careless  worldling, 
immersed  in  pleasure,  and  playing  with  trifles — what  is  he,  but  a 
''man  without  understanding,"  justly  compared  to  "the  beasts  that 
perish  ?"^  Is  ignorance  then  the  mother  of  devotion  'I  Is  it  not  the 
worst  of  evil — the  centre  of  all  eviP — the  parent  of  irreligion,  and 
the  precursor  of  ruin.«  Awful  indeed  are  its  aggravations — to  be 
ignorant  in  a  time  of  knowledge— blind  in  a  land  of  light — unen- 
lightened in  "  the  valley  of  vision  !" 

But  let  us  mark  the  practical  evil  of  this  want  of  knowledge. 
'  Where  no  discretion  is,  there  the  soul  is  not  well."'  The  unin- 
structed  child  or  savage  acts  rashly.  Thus  the  man  without 
knowledge^  instead  of  "pondering  his  path,"^  hasteth  ivith  his 
/ee^— misseth  his  aim— si?ineth.  Haste,  as  opposed  to  sloth,  is 
the  energy  of  Divine  grace.*  '  As  opposed  to  consideration,  acting 
hastily  is  sin.  Not  taking  time  to  enquire,  he  is  without  knowl- 
edge. This  impatience  is  a  ruling  evil — the  genuine  exercise  of 
self-will — "not  waiting  for  the  counsel  of  the  Lord."  Godly 
Joshua  offended  here.'"  Saul's  impatience  cost  him  his  kingdom.'^ 
David's  haste  was  the  occasion  of  gross  injustice.'-^  Jehoshaphat's 
precipitancy — asking  counsel  after,  instead  of  before,  his  course — 
was  sharply  rebuked. '^  Rash  experiments — the  result  of  haste— 
often  threaten  serious  evils  in  the  state.  The  same  spirit  rends  the 
Church  with  schism.  The  heady  professor  wanders  from  Church 
to  Church,  and  from  sect  to  sect,  without  pondering.  In  common 
life  how  much  sin  has  been  the  fruit  of  a  few  rasii  words  or  hasty 
hnes  !  A  sudden  impulse  has  taken  the  place  of  considerate  prin- 
ciple. Let  us  ever  remember,  that  without  self-discipline,  there  can 
be  no  Christian  consistency  or  stabihty  ;  that  in  a  thousand  cases 
haste  may  plunge  our  feet  ifito  sin,^^  if  not  into  ruin  ;  and  that  our 
strength  is  to  stand  or  sit  still,  and  see  how  God  will  appear  on 

'  Chalmers'  Commercial  Discourses,  p.  375.  2  Luke  i.  77 — 79. 

3  John  xvii.  3.  4  Psalm  xlix.  20. 

5  Isa.  i.  3,  4     Acts  iii.  17.     1  Cor.  ii.  8.     1  Tim.  i.  13. 

echap.  X.  21.     Hos.  iv.  (3.     Luke  xix.  41,  42.  '  Bishop  Coverdale's  translation. 

8  Chap.  iv.  26.  s  Ps.  cxix.  60.     Luke  xix.  6.  i"  Jos.  ix.  14,  15. 

11  1  8am.  xiii.  12—14.         12  2  Sam.  xvi.  1—4.  i3  2  Chron.  xviii.  1—4;  xix  2 

14  Chap,  zxviii.  20,  22. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  259 

our  side,  to  make  a  way  for  us  through  many  a  deep  water  of  per- 
plexity.'    "  He  that  belie vetli  shall  not  make  haste.'"* 

3.  The  foolishness  of  man  perverteih  his  way;  and  his  heart  fretteih  against  the 
Lord. 

Such  was  the  foolishness  of  Adam  !  First  he  perverted  his  way^ 
then  he  charged  upon  God  its  bitter  fruit.  •'  God— making  him 
upright" — made  him -happy.  Had  he  been  ruled  by  his  will,  he 
would  have  continued  so.  But — "  seeking  out  his  own  inven- 
tions"^— he  made  himself  miserable.  As  the  author  of  his  owa 
misery, — it  was  reasonable,  that  he  should  fret  against  himself. 
But  such  was  his  pride  and  baseness,  that  his  heart  fretted 
against  the  Lord,  as  if  He — not  himself — was  responsible.^  Thus 
his  first-born,  when  his  own  sin  had  brought  punishment  on  him, 
fretted,  as  if  it  "  were  greater  than  he  could  bear."^  This  has 
been  the  foolishness  of  Adam's  children  ever  since.*  God  has 
linked  together  moral  and  penal  evil — sin  and  sorrow.  The  fool 
rushes  into  the  sin,  and  most  unreasonably  frets  for  the  sorrow;^ 
as  if  he  could  "  gather  grapes  from  thorns,  or  figs  from  thistles."^ 
He  charges  his  crosses — not  on  his  own  perverseness,  but  on  the 
injustice  of  God.  But  God  is  clear  from  all  the  blame  f  He  had 
shown  the  better.  Man  chooses  the  worse. ^  He  had  warned  by 
his  word — by  conscience.  Man.  deaf  to  the  warning,  plunged  into 
the  misery  ;  and  while  "  eating  the  fruit  of  his  own  ways,"  Ids 
heart  frets  against  the  Lord.  '  It  is  hard  to  have  passions,  and 
to  be  punished  for  indulging  them.  I  could  not  help  it.  Why  did 
he  not  give  grace  to  avoid  it.""  Such  is  the  pride  and  blasphemy 
of  an  unhumbled  spirit !  The  malefactor  blames  the  judge  for  his 
righteous  sentence. '' 

But  let  us  look  a  little  at  this  bold  impeachment  of  God's 
righteousness.  '  Why  did  he  not  give  me  grace  V  Is  then  God 
bound  to  give  his  grace  ]  Have  we  any  claim  upon  God  1  Is 
not  God's  grace  his  own  ?'=*  Is  not  the  fool  following  his  own  will, 
and  therefore  responsible  for  his  doing?  Why  cannot  he  turn  to 
God  ?  He  will  not  listen  or  obey.  The  means  are  free  before  him. 
No  force  of  natural  impossibility  hinders.  It  is  only  his  stubborn- 
ness,— that  is  his  impotency.  He  cannot,  because  he  will  not ;  and 
therefore,  if  he  perish,  it  is  not  in  his  weakness,  but  in  his  wilful- 
ness.'^ The  worst  part  of  his  wickedness  is  the  wicked  will.  It 
Is  not  that  his  nature  is  wicked,  but  that  he  is  willing  that  it  should 
be  so.  Did  he  but  feel  his  moral  inability  ;  would  he  but  look  to 
him,  who  is  "  eyes  to  the  blind,"  "  ears  to  the  deaf,"  "  feet  to  the 
lame  ;"  his  healing  would  be  sure. 

This  perverseness  shows  itself  in  every  rising  of  corruption.  The 

1  Ex.  xiv.  13.     Isa.  xxx.  7.  2  Isa.  xxviii.  16. 

3  Ecc.  vLi.  29.  i  Gen.  iii.  6—12.  s  ibid.  iv.  8—13. 

6  See  1  Kings  iii.  7— U.  7  Matt.  vii.  16.  s  Ez.  xviii.  25. 

9  Jam.  i.  13,  14.  i"  See  Jer.  vii.  10. 

"  Isa.  viii.  21,  22.    Rev.  xvi.  9—11,  21.  i2  Matt.  xx.  15.    Rom.  ix.  15—24. 

"  Matt,  xxiii.  37.    John  v.  40. 


260  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Pharisee  mocks  God  by  his  hypocritical  service,  and  then  frets,  be- 
cause no  good  comes  out  of  it.'  The  proud  worm  cherishes  a  dis- 
contented humor  with  Providence.  Either  the  desired  comfort  is 
withheld,  or  the  will  has  been  crossed.  If  his  tongue  is  quiet,  his 
heart  frets.  Had  he  been  placed  differently,  he  would  have  suc- 
ceeded better.  God  therefore  has  the  blame  of  his  failure. 
Whereas  it  is  obvious,  that  if  he  is  not  ready  now  to  serve  God, 
he  needs  a  change  of  heart,  not  a  change  of  place.  The  disease^ 
is  within,  and  therefore  would  follow  him  through  altered  circum- 
stances with  the  same  result ;  leaving  him  as  far  as  ever  from  hap- 
piness. The  constant  struggle  of  the  will  is  to  be  any  where,  but 
where  God  has  placed  us  for  our  best  welfare. 

Humbling  it  is  to  see  this  foolishness  in  the  Lord's  people.  Our 
carelessness  or  waywardness  provokes  the  rod  ;  yet  the  heart  fret- 
f.eth  under  the  rebuke.*^  While  we  shun  what  is  positively  sinful, 
too  often  we  allow  occasions  of  sin — circumstances,  society,  which 
experience  has  taught  us,  hinders  prayer,  damps  the  spiritual  taste, 
and  wounds  the  conscience.  Why  then  indulge  it?  At  least, 
charge  on  yourselves,  not  on  God,  the  bitter  consequence.  Often 
also  we  are  found  quarrelling  with  what  we  cannot  alter,  and  only 
doubling  the  burden,  by  adding  guilt  to  our  trouble.  If  "  a  fool's 
contention"  with  his  brother  "calleth  for  strokes,"^  much  more 
when  we  have  a  murmurer  and  complainer  against  God  ;^  "  the 
man  striving  with  his  Maker  ;"^  or  rather  the  child  kicking  against 
his  Father's  rod,  instead  of  "  humbling  himself  under  his  mighty 
hand."^  Did  he  but  know  himself— could  he  but  trust  his  God — 
he  would  look,  not  at  the  rod,  but  at  the  hand  that  holds  it.''  Could 
the  heart  fret  to  see  it  in  his  Father's  hands?  Should  he  not  kiss 
it,  even  while  it  smites  him  ;  peacefully — yea,  thankfully — "  ac- 
cepting the  punishment  of  his  iniquity  V^ 

This  turbulent  insurrection  against  Divine  sovereignty  brings  its 
own  torment.  It  sets  all  the  powers  of  the  soul  out  of  course. 
There  is  no  peace  or  tranquillity,  but  in  complacency  with  the 
will  of  God,  being  fully  reconciled  to  his  disposals  and  dispensa- 
tions. While  "  Ephraim  was  as  a  bullock  unaccustomed  to  the 
yoke,"  it  was  only  the  move  fretting.  After  that  he  "  was  turned, 
and  instructed,"  and  "quieted  himself  as  a  weaned  child,"  he  found 
ease.^ 

Always  let  us  be  ready  with  the  cry — "  Show  me  wherefore  thou 
contendest  with  me.  That  which  I  see  not,  teach  thou  me.  If  I 
have  done  iniquity,  I  will  do  so  no  more.'""  Instead  of  "complain- 
ing for  the  punishment  of  our  sins,  let  us  search  and  try  our  ways, 
and  turn  again  unto  the  Lord."  "I  will  bear  the  indignation  of 
the  Lord,  because  I  have  sinned  against  him.""  The  discipline 
that  schools  the  will  into  subjection,  is  an  invaluable  blessing. 

»  Isa.  Iviii.  3.     Mai.  iii.  14.  2  g  Sam.  vi.  4—8.     Jon.  iv.  9. 

3  Chap,  xviii.  6.  4  Jude  16.                                s  isa.  xlv.  9. 

«  1  Pet.  V.  G.  T  1  Sam.  iii.  18.    2  Sam.  xvi.  11.     Ps.  xxxix.  9. 

8  Lev.  xxvi.  41.  9  Jer.  xxxi.  18,  19.                 ">  Job  x.  2;  xxxiv.  32. 
"  Lam,  iii.  39.     Mic.  vii.  9. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  261 

• 

Well  satisfied  are  we,  that  all  that  God  does  will  appear,  when  the 
mystery  is  finished ;  that  every  leaf  of  his  Providence  will  be  ex- 
pounded with  the  full  manifestation  of  his  glory  ;  that  the  cross  of 
disappointed  wishes  was  the  gracious  means  of  saving  us  from 
ruining  ourselves,  and  of  exercising  us  for  endurance,'  and  ulti- 
mately for  enjoyment.  Joy  and  delight  indeed  will  it  be  to  look 
back  upon  every  step  of  "  the  right  way,  by  which  our  Father  has 
led  us  to  the  city  of  habitation,"'^  and  to  mark,  how  needful  was 
the  discipline  at  every  point,  how  suited  to  every  exigency  ;  and 
what  abundant  matter  of  praise  does  it  furnish  for  that  unwearied 
patience,  with  which  our  loving  Father  •'sufi'ered  our  manners  in 
the  wilderness."^ 

4.  Wealth  makelh  many  friends ;  but  the  poor  is  separated  from  his  neighbor. 

We  have  had  the  substance  of  this  proverb  before. •«  It  is  nomi- 
nally true,  that  tvealth  maketh  many  friends.  But  generally  they 
are  little  worth.  '  Riches  have  them' — says  Bishop  Hall — 'not  the 
man.'^  The  principle  is  selfishness — no  earnest  for  true  and  per- 
manent friendship.  Few  among  them  will  be  found  "  loving  us  at 
all  times,  brethren  born  for  adversity.""  God  has  made  poverty  a 
gradation  of  rank  ;  and  as  such  we  are  bound  to  regard  it.  Man 
makes  it  a  wall  of  separation.  It  tries  our  own  faith  and  patience, 
and  not  less  the  love  and  sincerity  of  our  friend.^  But  what,  if  the 
Lord's  i)oor  he  separated  from  his  selfish  neighbor  ?**  There  is 
one  that  "  knoweth  his  soul  in  adversity,"^  and  that  hath  pledged 
his  word — "  I  will  never  leave  thee,  nor  forsake  thee.'""  Yes!  this 
is  the  joy,  the  stay  of  his  confidence — "  I  am  poor  and  needy  ;  but 
the  Lord  thinketh  on  me.""  Poverty  may  separate  him  from  his 
neighbor.  But  who  or  what  shall  separate  him  from  his  God  ?"^ 
"Joint-heir  as  he  is  with  him,  whom  God  hath  appointed  heir  of 
all  things,"  what  can  he  want?'^  '  If  it  were  possible  for  liim  to 
stand  absolutely  in  need  of  the  use  and  service  of  the  whole  crea- 
tion, all  the  creatures  in  the  world  would  surely  wait  on  him,  and 
be  appropriated  to  him.'" 

5.  A  false  tviiness  shall  not  be  unpunished,  and  he  that  speaketh  lies  shall  not 
escape. 

If  "a  true  witness  delivereth  souls,"|5  a  false  witness  (\estroyeth. 
them.  Fearful  guilt  and  responsibility'" — reaching — without  the 
atoning  sacrifice — throughout  eternity  !  Can  we  wonder,  that  the 
detection  should  bring  him  under  certain  condemnation  ?'^  It  is  an 
offence  against  both  tables  of  the  law.     The  perjurer  "  takes  God's 

1  '  Q.UOS  Deus  amat  indurat  et  exercet.'     Seneca  De  Otio.  Sape.  c.  4. 

2  Psalm  cvii.  7.  3  Acts  xiii.  18.  4  Chap.  xiv.  20.     Comp.  verse  6. 
5  Worlis,  viii.  77.              ^  chap.  xvii.  17. 

'  '  Amicus  certus  in  re  incerta  cernitur.' — Cicero.  s  Verse  7.  »  Ps.  xxxi.  7. 

10  Heb.  xiii.  5.  11  Ps.  xl.  17.  12  Rom.  viii.  38,  39. 

13  Il)id.  verse  17.     Heb.  i.  3,  with  1  Cor.  iii.  21—23. 

"  Bishop  Reynolds'  Works,  p.  11.  is  Chap.  xiv.  25.  '"  Verse  28. 

"  Verse  9;  xxi.  28.     Deut.  xix.  KI— 21. 


262  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

name  in  vain."  The  false  witness  is  a  direct  transgressor  against 
the  law  of  our  neighbor.  This  wickedness  does  not  however  come 
to  this  height  at  once.  But  the  habit  of  speaki7ig  lies,  the  allowance 
of  untruth  iu  sport,  or  perhaps  under  the  pretence  of  good,'  grows 
to  this  aggravation. '^  The  indulgence  of  a  lie  soon  banishes  all  fear 
of  an  oath.  It  may  escape  detection  from  man.  But  it  lies  open 
and  unveiled  before  the  eye  of  God.  It  shall  not  be  ttupimished — 
it  shall  not  escape^  there.  The  liar  may  perhaps  have  thought  or 
intended  no  harm.  But  no  palliation  is  admitted  at  the  bar  of  God. 
"  All  liars  shall  have  their  part  in  the  lake,  that  burneth  with  fire 
and  brimstone."^ 

6.  Many  ivill  entreal  the  favor  of  the  prince ;  and  every  man  is  a  friend  to  him 
that  giveth  gifts.  7.  All  the  brethren  of  the -poor  do  hale  him:  how  much  more  do 
his  friends  go  far  from  him  !  he  pursuelh  them  with  words,  yet  they  are  wanting  to 
him. 

The  fourth  verse  is  here  further  opened  with  too  accurate  a  de- 
scription of  man's  native  selfishness.  'A  prince  never  wants  suitors 
for  his  favor. '^  Every  one  loves,  or  professes  to  love,  those  from 
whom  they  expect  a  benefit ;  "  having  men's  persons  in  admira- 
tion, because  of  advantage  ;"^  valuing  them  for  their  possessions, 
not  for  their  virtues.  Yet  if  "  riches  make  to  themselves  wings, 
and  flee  away,"*  will  not  they  take  their  flight  with  them  ?  If  the 
same  person,  now  fawned  on  for  his  gifts,  were  by  Providence 
brought  to  poverty,  the  same  friends  would  hate  or  neglect  him. 
*  Which  of  them'^ — asks  Bishop  Hall — '  would  dare  acknowledge 
him,  when  he  is  going  to  prison  ?''  The  friends  of  the  poor  go 
from  him,  deserting  him  in  his  calamity,  and,  if  Ae  pnrsueth  them 
with  words,  yet  they  are  deaf  to  his  entreaties  for  help  and  sym- 
pathy. Job  found  these  "  summer"  friends  a  great  aggravation  to 
his  afliliction.^  Jerusalem  in  its  days  of  prosperity  vi'as  "  the  joy  of 
the  whole  earth."  In  the  time  of  after-destitution  "they  called 
thee" — said  the  mournful  prophet — "  an  outcast,  saying — this  is 
Zion,  whom  no  man  seeketh  after."^ 

But  how  ought  we  to  entreat  the  favor  of  our  Prince !  What 
gifts  does  he  give  to  his  beloved  people  !  And  shall  not  they  ex- 
hibit his  rule  of  mercy  to  their  poorer  brethren,'"  specially  to  his  poor 
—the  princes  and  heirs  of  his  kingdom?"  As  a  spiritual  writer 
pleads'^ — 'Lord  !  in  my  greatest  plenty,  help  me  to  mind  and  feel 
others'  poverty  ;  and  in  my  most  prosperous  condition  keep  me 
from  forgetting  the  afflictions  of  thy  Joseph.' 

1  Rom.  iii.  8.  2  jgr.  ix.  3—5.  3  Rev.  xxi.  8.  *  Bishop  Patrick. 

5  Jude  16.  6  Chap,  xxiii.  5.  ''  Works,  viii.  p.  77. 

8  Job  vi.  15 — 22;  xix.  13 — 19;  xxix   xxx. 

Donee  eris  felix,  niultos  nuinerabis  amices, 
Tempora  si  fucrint  nubila,  solus  eris. 

Ovid  De  Trist.  Lib.  i. 

9  Ps.  xlviii.  2,  with  Jer.  xxx.  17.  'o  Gal.  vi.  10.     Heb.  vi.  10. 
11  Ps.  cxiii.  7,  8.     Jam.  ii.  5. 

>2  Swinnock's  Christian  Man's  Calling,  Part  ii.  338. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  263 

8.  He  that  gettelh  wisdom  lovelh  his  own  soul :  he  that  keepeth  understanding 
shall  find  good. 

It  would  seem  that  self-interest  might  win  us  to  religion.  Care- 
less sinner  !  little  do  you  know  your  loss  of  solid  happiness.  If  any 
thing  is  worth  gettui;^,  and  when  got — worth  keepiiig — "  Wisdom 
is  the  tiling :  therefore  get  loisdoin,  and  with  all  thy  getting  get 
understanding.''^^  How  this  blessing  is  to  be  obtained,  Solomon 
had  before  explained.  Apply  thine  heart  diligently  to  the  search ; 
then  bring  thine  heart  to  God  for  his  light  and  teaching  ;  and  the 
treasure  is  thine  own.^  Yet  it  requires  as  much  care  to  keep  the 
blessing,  as  to  get  it.  Soon  may  it  slip  away  from  a  negligent 
hand.  "  Keep  thy  soul  dihgently  ;"^  and  thou  wilt  keep  thy  trea- 
sure ;  as  the  man,  who,  having  found  the  hidden  treasure  in  the 
field,  buys  the  field  to  secure  it.^  It  is  no  carnal  good,  however, 
that  is  found  here.  This  is  the  Christian's  sacrifice,  not  his  por- 
tion.* Yet  it  is  real,  infinite,  heavenly  ;  "  whoso  findeth  me,  find- 
eth  life"^ — all  in  me — all  with  me.  Is  not  this  the  chief  good, 
above  every  earthly  good'' — the  eternal  good,  when  every  earthly 
good  shall  have  passed  away  T  Whether  Christ  or  the  world  shall 
have  our  highest  love,  our  supreme  trust,  our  first  time,  and  our  choic- 
est talent — -one  should  be  ashamed  to  admit  the  question.  Is  not  the 
very  mention  of  it  a  sufficient  answer  ?  It  is  like  comparing  pebbles 
with  pearls,  dust  with  diamonds,  dross  with  gold.  To  follow  our  own 
way  is  then  lo  destroy — ^iiot  to  love — our  own  souls.  "  Whoso  sinneth 
against  me  wrongeth  his  own  soul ;  all  they  that  hate  me  love  death."^ 

9.  A  false  ivitness  shall  not  he  unpunished,  and  he  that  speakethlies,  shall  perish. 

"  A  God  of  truth,  and  without  iniquity  ;  just  and  right  is  he — A 
God  that  cannot  lie — Faithful  and  True.""*  Such  is  the  revealed 
character  of  Jehovah  !  We  cannot  wonder  at  the  repeated  denun- 
ciations against  deceit.  So  gross  a  dishonor  is  it  to  his  unchange- 
able attribute  !  One  addition  is  here  made  to  the  former  sentence." 
The  punishment  shall  not  only  be  certain — "  he  that  speaketh  lies 
shall  not  escape," — •'  but  it  shall  be  utter  ruin  : — He  shall  perish.^^ 
"Lies  and  desolation"  are  linked  together.'^  "I  will  be  a  swift 
witness  against  false  swearers — and  them  that  fear  not  me — saith 
the  Lord  of  Hosts." '^ 

10.  Delight  is  not  seemly  for  a  fool:  much  less  for  a  servant  to  have  rule  over 
princes. 

What  has  a  fool  to  do  with  delight  ?  This  world's  prosperity — 
so  far  as  he  knows  it — can  only  be  a  curse  to  him.'*     Delight  "is 

1  Chap.  iv.  5—7.                       2  chap.  ii.  1—6.  3  Deut.  iv.  9. 

*  Matt.  xiii.  44.                         ^  Luke  xiv.  33.  «  Chap.  viii.  35. 
7  Psahn  iv.  6,  7.                         ^  Ibid.  Ixxiii.  35,  26;  ciii.  15—17. 
9  Chap.  viii.  36.     Comp.  ver.  16;  xxix.  24. 

10  Deut.  xxxii.  4.     Tit.  i.  2.     Rev.  xix.  11.  "  Verse  5. 

12  Jer.  xxviii.  15—17;  xxix.  31,  32.     2  Pet.  ii.  1—3.     Rev.  xxii.  15. 

13  Hos.  xii.  1.                            »  Mai.  iii.  5.  i'  Chap.  i.  32. 


264  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

comely  to  the  righteou?,'"  suitable  to  his  character.  He  has  a  right 
and  title  to  it.-  But  it  is  not  seemly  for  tliefool.^  He  has  indeed 
his  merriment  and  foUy.^  But  solid  joy  he  knows  not.  Far  more 
suitable  to  him  a  chastening  rod.^  And  should  the  Lord  gracious- 
ly sanctify  this  dispensation — as  in  how  many  instances  he  has 
done  so! — then  indeed  will  it  introduce  him  to  that  '■'•delight, 
which  will  then  be  seemly  to  Jiim.'''"^ 

Much  less  seemly  is  the  exhibition  of  a  servant  having  rule 
over  2)rinces.  Such  an  elevation  is  dangerous  to  the  individual.'^ 
To  the  kingdom  it  is  one  of  the  "  things  which  the  earth  cannot 
bear."^  The  servant  has  indeed  the  same  rational  power  with  his 
sovereign.  But  contracted  habits  of  mind  unfit  him  to  rule.  Ex- 
ceptions there  are,  as  in  the  case  of  Joseph.^  But  seldom  is  God's 
order  reversed  without  anarchy  and  confusion.'"  Such  was  the 
reign  of  our  second  Edward,  when  worthless  minions  had  rule 
over  the  prince  ;  chosen  either  for  their  external  accomplishments, 
or  for  their  subserviency  to  his  folly.  Peace  and  happiness  belong 
to  godly  contentment."  "Let  every  man,  wherein  he  is  called, 
therein  abide  with  God.'"'^  To  those  whom  he  has  placed  in  a 
subordinate  station  our  Father's  voice  is  full  of  instruction — "  Seek- 
est  thou  great  things  for  thyself?     Seek  them  not.'"^ 

11.  The  discretion  of  a  man  deferreth  his  anger ;  and  it  is  his  glory  to  pass  over 
a  transgression. 

What  is  anger,  but  temporary  madness?  To  yield  therefore  to 
its  paroxysm — to  act  witiioul  deliberation  under  its  impulse,  is  to 
do  we  know  not  what,  and  what  will  surely  bring  work  for  repent- 
ance." An  interval  between  the  inward  rising  and  the  outward 
manifestation  of  the  anger  is  most  important.  The  discretion  of 
a  ma7t  deferreth  his  anger.  Mindful  of  his  own  infirmity,  he  will 
guard  against  indecent  sallies  of  temper,  taking  time  to  w  eigh,  and 
careful  not  to  overcharge  the  oft'ence.'^  An  affront  therefore  is  the 
test,  whether  he  has  discretion,  or  whether  he  is  the  slave  of  his 
own  passion.  The  standard  of  common  usage  is — 'To  be  even, 
and  return  one  insult  by  another.'  The  Christian  standard  is  to  be 
above  ;  "  not  rendering  railing  for  railing,  but  contrariwise  blessing.'"* 

'  Psalm  xxxiii.  1.  2  ibid,  xxxii.  11.  3  Chap.  xxvi.  1. 

4  1  Sam.  XXV.  25,  36.  Ecc.  vii.  5,  6.  Isa.  v.  II,  12;  xxii.  12—14.  Hos.  vii.  3—5. 
Amos  V.  3 — 6. 

s  Chap.  X.  13,  14;  xxvi.  3.  6  2  Chron.  xxxiii.  11—43.     Luke  xv.  14-24. 

■?  Esth.  iii.  1,  2;  vii.  10.  '  Ex  insolentia,  quibus  nova  bona  fortuna  det,  impotenles 
IsBtitiiB  insanire.'     Liv.  Lib.  xxx.  c.  42.     Comp.  Lib.  xxiii.  c.  18. 

8  Chap.  xxx.  22.     Comp.  Eccl.  x.  5—9.  »  Gen.  xli.  39—45. 

10  2  Sam.  iii.  24,  25,  39.     Isa.  iii.  5.  n  1  Tim.  vi.  6.  '2  i  Cor.  vii.  24. 

13  Jer.  xlv.  5.  14  Chap.  xiv.  17,  29. 

15  Chap.  xvi.  32.  Ecc.  vii.  9.  Jam.  i.  19.  Comp.  1  Sam.  x.  27.  Even  Heathen 
moralists  acknowledge  the  value  of  this  discretion — '  1  would  have  beaten  thee,  if  I  was 
not  angry,'  said  the  philosopher  to  his  offending  servant.  Augustus  under  the  impulse 
of  anger  was  requested  to  repeat  the  alphabet,  to  give  him  time  to  cool.  '  It  is  easier' 
— as  Seneca  wisely  observed — '  not  to  admit  the  passion,  than,  when  admitted,  to  govern 
it.'  Justin  Martyr,  when  asked  what  was  Christ's  greatest  miracle — named  his  so  great 
.  patience  in  such  great  trials. 

IS  1  Peter  iii.  9.     The  examj)lc  of  Joseph,   Gen.  xlv.  4 — 15;  1.  21.     David,  1  Sam. 


EXPOSITION    OF    THE    BOOK    OP    PROVERBS.  265 

Again — To  pass  over  a  transgression — such  is  the  proud  folly 
of  mau's  judgment— is  disgrace — want  of  courage  and  proper  spirit. 
But  Solomon — -a  wise  man — a  King — declares  it  to  be  weakness, 
not  strength  or  greatness,  to  be  able  to  bear  nothing.'  It  is  glory 
to  pass  over  a  transgression.  So  it  must  be,  because  it  is  likeness 
to  God.  What  a  motive !  What  a  pattern  is  his  long-suffering 
with  such  wilful — daily — hourly  provocations  \'^  If  he  create  us 
anew,  it  must  be,  as  before,  in  his  own  image.  Forbearance  and 
forcriveness  will  therefore  take  the  place  of  resentment  and  malice. 
Moral  strength  may  in  some  men  curb  the  outward  expression. 
But  the  poison  lurks  within.  Forbearance  from  a  pure  motive — 
passing  over  transgression  in  free  love — is  a  noble  triumph  of 
giace — most  honorable  to  God — fraught  with  the  richest  spoils  to 
our  own  souls. 

12.  The  king's  wrath  is  as  the  roaring  of  a  lion:  but  his  favor  is  as  dew  upon 
the  grass. 

The  monarch  of  the  forest  is  a  just  comparison  to  the  monarch 
of  the  land.^  "  The  lion  hath  roared  ;  who  will  not  fear  ?"*  The 
rocks  and  hills  echo  the  terrific  cry.  The  whole  race  of  the  ani- 
mals of  the  forest  are  driven  to  flight,  or  petrified  to  the  spot.  Such 
is  the  king^s  wrath  in  a  land  of  despotism^ — reigning  without  law 
— above  law — his  will  his  only  law — an  awful  picture  of  cruelty,® 
tyranny,''  or  caprice!*^  Unlimited  power  is  too  much  for  proud 
human  nature  to  bear,  except  with  special  grace  from  above.  Just 
so  is  the  king-^s  power  a  reviving  blessing,  as  dew  upon  the  grass 
— the  nourishment  of  vegetative  life  in  the  East,  where  the  more 
powerful  influence  is  only  partially  or  periodically  known. ^ 

But  if  the  wrath  of  a  king  be  so  terrible — Oh,  my  soul,  what 
must  be  the  wrath  of  God!'"  If  it  be  so  terrible  in  this  world, 
where  every  drop  is  mixed  with  mercy  ;  what  will  it  be  in  eternity, 
where  it  is  "poured  out  without  mixture" — without  cessation" — 
where  his  power  is  so  fearfully  manifested — not  only  in  tormenting, 
but  in  preserving — "establishing  for  correction.'"^  Oh!  let  this 
wrath  be  the  grand  object  of  my  reverential  fear.  Let  me  flee  from 
it  by  the  only  way  of  escape,  while  escape  is  open  to  me ;  and 
seek  his  favor^  as  the  enriching  "dew"  unto  Israel— invigorating 
and  fertilizing  my  barren  soil.*^ 

xxiv.  7—19.  Ps.  XXXV.  7—14 ;  xxxviii.  12—14.  The  prophet,  1  Kings  xiii.  4— G.  Mr. 
Scott  justly  remarks  upon  the  identity  of  the  Old  Testament  standard,  with  Christ  and 
his  apostles.  Comp.  Matt.  v.  38—42;  xviii.  21,  22.  Rom.  xii.  17 — 21,  with  Chap.  xxv. 
21,  22. 

1  The  Roman  moralist  could  say  : — 

Infirmi  est  animi  exiguique  voluptas. 

Ultio.  Juven.  Sat.  13. 

2  Eph.  iv.  31,  32.     Col.  iii.  1.3.  3  Comp.  Jer.  iv.  17;  1.  17.     2  Tim.  iv.  17. 

4  Amos  iii.  8.     Rev.  x.  1 — 3.     See  Homer's  fine  picture,  Iliad  xx.  IGO — 171. 

5  Chap.  xvi.  14;  xx.  2;  xxviii.  15.  «  Matt.  ii.  IG — 18. 
7  Ex.  V.  4—9.     Dan.  iii.  1—19.                                        «  Dan.  ii.  5—12. 

9  Chap.  xvi.  15.     2  Sam.  xxiii.  3,  4.  i**  Luke  xii.  4,  5. 

11  Mark  ix.  44.     Rev.  xiv.  10,  11.  18  Hab.  i.  12. 

13  Hos.  xiv.  5—7.    Comp.  Ps.  Ixxii.  6. 

34 


266  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

13.  A  foolish  son  is  the  calamihj  of  his  father :  and  the  contentions  of  a  loife  are 
a  continual  dropping. 

'  Many,'  observes  an  old  commentator—'  are  the  miseries  of  a 
man's  life ;  but  none  like  that,  which  cometh  from  him,  who  should 
be  the  stay  of  his  hfe.'^  As  "a  wise  son  maketh  a  glad  falher,^  so 
afooUsli  son.  is  the  father's  calamity'^ — a  multitude  of  calamities 
meeting  in  one,  such  as  no  earthly  portion—no  riches,  honor  or 
station — can  alleviate  or  balance.  The  denunciation — "  Write 
this  man  childless"^ — would  be  to  his  heart  a  con)parative  boon. 
The  throne  of  grace  to  the  Christian /a^Aer  will  be  the  only  refuge 
for  his  grief.  There  will  he  pour  out  the  bitterness  of  his  soul  in 
humiliation  for  himself,  and  supplication  for  his  child  ;  and  find 
rest.5  Oh  !  can  we  be  too  earnest  for  the  prevention  of  this 
calamity  7  Shall  we  not  seek  early  grace  for  our  children,  and — • 
conihined  with  this — special  grace  for  ourselves,^  to  preserve  us 
from  unwittingly  sowing  the  seed  in  their  young  hearts,  that,  will 
afterwards  spring  up  with  such  deadly  fruit  1 

Another  domestic  calamity  is  mentioned,  not  less  poignant. 
The  contentions  of  a  wife  are  as  a  continual  dropping''  of  rain 
through  the  roof  of  an  old  house.  Such  a  dropping  utterly  de- 
stroys his  household  comfort,  and  "  wears  away"  a  heart  as  firm 
as  a  "  stone. "^  This  trial  is  the  more  fretting,  because  there  is  no 
lawful  escape.  The  foolish  son  may  be  cast  out.^  The  conten- 
tious wife  must  be  endured.'"  Yet  would  this  cross  have  been, 
were  the  plain  Scriptural  rule  of  subjection  duly  honored?"  Or  is 
it  not  the  just  chastening  for  the  neglect  of  the  Divine  injunction, 
so  essential  to  secure  happiness  in  the  yoke  V^  Or  may  it  not  be 
the  "  thorn  in  the  flesh" — the  needful  restraint  from  some  immi- 
nent—subtle— fearful  danger  ?'^  Self-will  and  impatience  would 
flee  from  the  cross.  Faith  will  seek  strength  to  bear  it  meekly  to 
the  honor  of  God,  extracting  a  solid  blessing  out  of  a  heavy  trial. '^ 
And  who  knoweth  but  tlie  contentious  wife  may  be  given  to  per- 
severing prayer  and  patient  forbearance,  as  an  helpmeet  to  her 
husband,  and  both  shall  ultimately  "dwell  as  heirs  together  of  the 
grace  of  life  ?"^^ 

But  surely  our  God  teaches  us  a  valuable  lesson  of  this  world's 
vanity,  by  fixing  disappointment  on  its  most  substantial  comforts. 
Let  his  children  beware  of  building  their  rest  on  an  earthly  por- 
tion, of  being  ensnared  by  their  best  blessings,  else  will  their  jeal- 
ous  Father   embitter   their   sweetest   sources  of  enjoyment,   and 

I  Jermin  in  loco.  2  Chap.  x.  I ;  xv.  20 ;  xxix.  3. 

3  Heb.  Plur.  Chap.  x\ii.  21,  25. 

4  Jer.  xxii.  30.     Augustus  in  a  burst  of  grief  in  his  domestic  trials,  is  said  to  have  ap- 

Elied  to  himself  Hector's  exclamation  against  his  cowardly  brother — '  Would  that  thou 
adst  never  been  born,  or  never  married.'     Iliad  iii.  40. 

5  2  Sam.  xxiii.  5.         «  Judg.  xiii.  12.  7  chap,  xxvii.  15,  also  xxi.  9, 19 ;  xxv.  24. 
8  Job  xiv.  19.             9  Deut.  xxi.  18.          i"  Matt.  v.  32;  xix.  3—9.     1  Cor.  vii.  11. 

II  Gen.  iii.  16.     1  Cor.  xiv.  34.     Eph.  v.  22—24.     Col.  iii.  18.     Tit.  ii.  5. 

12  1  Cor.  vii.  39.     2  Cor.  vi.  14.  13  2  Cor.  xii.  7.  "  Ibid,  verses  8,  9. 

15  1  Peter  iii.  7.     Gen.  ii.  18.     Comp.  1  Cor.  vii.  16. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  267 

teach  them   by  painful  discipline   to  look   to  enter  into   no  rest 
but  his. 

14.  House  and  riches  are  the  inheritance  of  fathers:  and  a  prudent  wife  is  from 
the  Lord. 

"  Every  good  gift  is  from  the  Lord  ;"'  only  some  in  the  ordina- 
ry course  ;  others  more  directly  from  him.  Houses  and  riches — 
though  his  gifts — come  by  descent.  The//  are  the  inheritance  of 
fathers.'^  The  heir  is  known,  and  in  the  course  of  events  he  takes 
possession  of  his  estate.  But  the  prudent  wife  is  wholly  uncon- 
nected with  the  man.  There  has  been  no  previous  bond  of  rela- 
tion.^ She  is  often  brought  from  a  distance.''  "  The  Lord  brought 
her  to  the  man"^  by  his  special  Providence,  and  therefore  as  his 
special  gift.  The  history  of  Ruth  beautifully  illustrates  the  train 
of  matrimonial  Providence.  The  Moabitess  married,  contrary  to 
all  human  probability,  a  man  of  Israel,  that  she  mii^ht  be  brought 
into  Naomi's  family,  return  with  her  to  her  own  land,  and  in  course 
of  filial  duty  be  brought  under  the  eye,  and  drawn  to  the  heart  of 
Boaz,  her  appointed  husband.®  Often  do  the  wheels  of  the  Lord's 
working  in  this  interesting  matter  constrain  the  admiration  of  men 
not  well  exercised  in  spiritual  observation.'^  And  how  mucji  more 
endearing  and  secure  is  a  special  gift  of  God  !  The  bread  coming 
down  from  heaven  was  more  valued  than  if  it  had  been  the  fruit 
of  labor.  Thus  is  tJie  prudent  wife  honored — as  '  a  special 
blessing  of  God's  immediate  choosing,  and  therefore  to  be  obtained 
by  our  prayers  at  the  hand  of  the  giver.'^  The  prudence  however, 
here  described,  implies  not  only  her  wise  governing  of  her  house- 
hold,^ but  that  godly  consideration  connected  with  Divine  wisdom,'" 
by  which  she  becomes  the  joy  and  confidence  of  her  husband,'' as 
the  contentious  wife  is  his  trouble  and  disgrace. 

But  is  not  the  husband,  no  less  than  the  vnfe,  from  the  Lord7 
Let  each  prospectively  seek  the  blessing  of  God's  ordinance  from 
himself ;  never  trusting  to  our  own  judgment  and  affections,  with- 
out primary  reference  to  his  guidance.'-  Let  us  realize  the  respon- 
sibility, as  well  as  the  indulgent  comfort,  of  the  union  ;  ever  count- 
ing it  a  talent  for  God,  for  his  service  and  glory :  and  not  doubt- 
ing for  ourselves,  that  '  all  things  shall  turn  to  our  commodity  and 
comfort,  if  we  draw  the  yoke  in  one  concord  of  heart  and  mind."^ 

15.  Slothfulness  casteth  into  a  deep  sleep;  and  an  idle  soul  shall  sufer  hunger. 

All  experience  and  observation  attest  the  fact,  that  slothful  hab- 
its destroy  mental  energy,  and  idleness  is  the  road  to  want.  What 
could  we  expect  from  a  sluggard  l3'ing  in  his  bed  all  the  day  ?     As 

1  Jam.  i.  17. 

2  Chap.  xiii.  22.     Num.  xxvii.  7.     Deut.  xxi.  16.     1  Kings  xxi.  3.  4.    2  Cor.  xii.  14. 

3  1  Sam.  xxv.  39—42.  *  Gen.  xxiv.  4,  .5.  3  ibid.  ii.  22. 

6  Ruth  i.  1—4 ;  iv.  13.  7  Gen.  xxiv.  50.  »  Bishop  Hall. 

9  Chap.  xxxi.  27.  "  Chap.  viii.  12. 

"  Chap.  xxxi.  11,  23,  28;  xviii.  23.  '=2  Chap.  iii.  6. 

13  Homily  on  Matrimony. 


268  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

little  from  the  slothful^  who  goes  about  his  work,  as  if  he  was  cast 
into  a  deep  sleep. ^ 

Thouglitless  sinner!  Think  how  this  applies  to  the  work  of 
God.  You  persuade  yourself  that  all  is  well,  because  you  will  not 
trouble  yourself  to  open  your  eyes  to  the  truth ;  and  you  are  con- 
tent to  let  things  run  their  course.  You  do  not  rebel  against  the 
Gospel.  But  has  not  our  Divine  Master  said — "  He  that  is  not 
with  me  is  against  me?"^  You  conceive  that  you  have  done  no 
harm.  But  is  it  no  harm  to  have  hitherto  wasted  every  opportuni- 
ty for  eternity?  to  have  wandered  about  in  vanity  from  your  cra- 
dle, instead  of  living  to  God  ?  You  are  determined  to  sleep  at  any 
rate.  And  though  the  two  grand  treasures — the  favor  of  God,  and 
your  own  soul— are  in  imminent  peril ;  yet  still  you  "  say  to  your 
soul— Soul,  take  thine  ease."^  Instead  of  weeping  love,  wrestling 
prayer,  and  working  dilligence — you  are  cast  into  a  deep  sleep. 
"Awake,  thou  that  sleepest;"*  else  wilt  thou  sleep  the  sleep  of 
eternal  death. 

Professor  !  do  you  expect  the  grace  of  God  to  work  as  a  charm, 
without,  or  independent  of.  means  ?  This  were  a  deadly  delusion, 
casting  you  into  the  deep  sleep  of  presumption.  Such  an  idle 
soul  shall  suffer  hunger  !'  The  enduring  meat  is  the  gift  of  God  ; 
but,  like  every  other  blessing  of  the  Gospel,  it  is  given  only  to  la- 
bor.^ The  idle  mouth — full  only  of  heartless  complaints,  perhaps 
sending  up  a  dull  prayer  for  the  present  quiet  of  his  conscience — 
shall  suffer  hunger.  The  soul  can  never  flourish,  if  it  be  not  in 
earnest  with  God.  It  may  be  roused  for  a  while  ;  but  only  to  be 
cast  into  a  deeper  sleep  than  ever.  Now  look  at  the  child  of  God 
awakened  out  of  a  deep  sleep  ;  set  out  in  good  earnest  for  the 
kingdom  ;  enabled  to  fight — yea — to  conquer.  But  sleep  has  fol- 
lowed ;  and,  instead  of  improving  the  advantage,  a  sudden  assault 
of  the  enemy  has  laid  him  low.^  Mind  thy  work  and  thy  conflict 
more  than  thine  ease  and  comfort ;  else  wilt  thou  be — not  a  con- 
queror, but  a  captive.  In  time  of  ease,  how  naturally,  as  Bunyan's  ' 
pilgrim  found  it,  does  the  air  of  the  plain  make  us  drowsy  !  And 
then  the  soul,  instead  of  being  "satisfied  as  with  marrow  and  fat- 
ness,"* suffers  hunger.)  and  becomes  faint  for  want  of  its  proper 
nourishment.  Nothing  but  the  unceasing  prayer  and  exercise  of 
a  mortified  spirit  can  shake  off  this  "  baneful  disease  that  cleaveth 
to  us."     Be  thou.  Lord,  our  Helper,  our  Strength,  our  Physician  ! 

IG.  He  that  keepeth  the  commandment,  keepeth  his  own  soul ;  hut  he  that  despiseih 
his  ways  shall  die. 

The  fearing  of  the  commandment  is  the  path  of  honor.®  The 
keeping  of  it  is  our  security.  Keep  the  word,  and  the  word  will 
keep  us  securely.     Our  duties  are   thus  identified  with  our  privi- 

1  Chap.  vi.  9—11.  -  Matt.  xii.  30. 

3  Luke  xii.  19.  ••  Eph.  v.  14.  5  Chap.  x.  4,  5 ;  xx.  4. 

6  John  vi.  "27,  with  Heb.  vi.  11,  12.     2  Peter  i.  5,  11. 

7  Invadunt  urbem  somno,  vinoque  Bcpultani.     Virg.  ^En.  ii.  265. 

8  Psalm  Ixiii.  5.  »  Chap.  xiii.  13. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  269 

leges. »  This  is  the  first  successful  effort  to  shake  ourselves  from 
the  deep  sleep  of  slot lif  nines s  ;  when  we  "  stir  up  ourselves  to  take 
hold  of  God,  "  choosing-  the  things  that  please  him,  and  joinin"-  our- 
selves to  him,  to  serve  him,  and  to  love  his  name.""^  Yet  the  power  to 
keep  the  comniandntent  is  not  in  a  man's  self  ^  Is  it  not  God  work- 
ing in  us— through— by— with— us  1*  Thus  "  all  our  deeds  are 
wrought  in  him  ;"^  and  nothing  is  left  but  the  thankful  humbling 
acknowledgment — "  Yet  not  I,  but  the  grace  of  God  that  is  in 
rae."^  Let  then  the  world  know,  that  we  do  not  exercise  obe- 
dience in  a  covenant  of  works,  nor  reject  it  as  a  system  of  bondage 
and  despondency;  but  that  keeping  the  commandment  evangeli- 
cally is  keeping  our  own  souls^ — the  way  of  present  happiness'* — 
the  seal  of  everlasting  mercy ^ — the  pathway  to  heaven.'" 

But  alas  !  the  multitude,  instead  of  keeping  the  commandment, 
"go  at  all  adventures,""  careless  of  their  ways,  reckless  of  their 
end.  It  is  with  them  scarcely  worth  looking  into — whether  God 
is  displeased  or  not ;  whether  they  be  walking  in  the  narrow  or 
broad  path  ; — and  what  the  end  of  that  path  may  be.  Some- 
times they  come  into  the  world  fresh  from  the  influence  of  a 
religious  education.  For  a  while  they  yield  alternately  to  their 
conscience  and  their  corruptions.  They  are  touched  a  moment 
under  the  convictions  of  tlie  word,  or  the  corrections  of  the  rod. 
Yet  the  want  of  steadiness  and  consistency  soon  sweeps  all  away 
into  "  worse"  hardness  than  before.'^  They  are  "  carried  away  un- 
to their  idols,  even  as  they  were  led;"'^  and — slaves  of  their  wills, 
their  lusts,  their  fancies— they  know  not; — they  care  not  to  know 
—"that  for  all  these  things  God  will  call  them  to  judgment."" 
They  despise  their  ways,  and  die. 

Young  people— •  Ponder  the  path  of  your  feet.'  Look  to  it  well 
at  every  step,  that  "  your  ways  be  established"'^'  in  converting  grace 
—the  only  security  for  Christian  steadfastness. '^  Keep  the  con- 
science tender — the  Divine  rule  before  your  eyes — the  promise  in  the 
heart.  Cherish  a  pliable  spirit  for  your  Father's  guidance.  How 
solemn  the  warning— //"e  that  despiseth  his  ways  shall  die.  Sin- 
ner !  would  that  thou  wouldst  ponder  this  death  !  It  is  no  crea- 
tion of  a  distempered  fancy.  It  is  the  death,  which  sin  bringeth 
forth  to  perfection. '^  It  is  the  harvest  from  that  seed.'^  It  is  the 
death  such  as  a  soul  can  die— an  eternal  reality  of  infinite— un- 
changeable misery ;  the  extinction  —not  of  thy  being,  (that  were  a 
boon  indeed  !)  but  of  thy  happiness.  What  must  it  be  to  be  im- 
moveably  linked  with  the  wrath  of  God?  Yea— to  have  the  wrath 
of  an  immortal  God  filling  the  conscience  of  thine  immortal  soul, 

1  Ps.  xix.  11 ;  cxix.  165.     Isa.  xxxii.  17.  2  isa.  Ixiv.  7;  Ivi.  4—6. 

3  Jer.  X.  23.  i  Isa.  xxvi.  12.     Phil.  ii.  12,  13.  s  John  iii.  21. 

«  1  Cor.  XV.  10.  7  Chap.  x.  17;  xvi.  17;  xxii.  5. 

8  Isa.  1x1  V.  5.     John  xiv.  21—23.     1  John  ii.  5;  iii.  2^1.  »  Ps.  ciii.  17,  18. 

•"  Isa.  XXXV.  8—10.     Rev.  xxii.  14.  h  Lev  xxvi.  21.     Marir. 

12  2  Peter  ii.  20—22.  i3  i  Cor.  xii.  2. 

"  Ecc.  xi.  9,  with  2  Kings  x.  31.    Jer.  xliv.  17.  "  Chap.  iv.  26. 

'«  2  Pet.  iii.  17,  18.  n  Jam.  i.  14,  15.  's  Qal.  vi.  7,  8. 


270  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

with  all  its  power  eternally  enlarging  to  receive  the  full  and  eternal 
impression.  And  whilst  thou  art  "going  on  frovvardly  in  the  way 
of  thine  heart,'"  remember  "there  is  but  a  step" — who  knows  how 
short  a  step — how  soon  taken  ? — "  between  thee  and  this  death. "^ 
"  Why  wilt  thou  die" — when  the  oath  of  thy  God  testifies — "  he 
hath  no  pleasure  in  thy  dea(h"^when  his  gracious  voice  to  thee 
is — "Turn  and  live.^*  Consider  thy  ways."*  Oh  !  listen — ere  thou 
learn  the  wisdom  of  fools — to  be  wise  too  late. 

17.  He  that  hath  pity  upon  the  poor  lendeth  tuito  the  Lord;  and  that  which  he 
hath  given  toill  he  pay  him  again. 

The  ordinance  of  God  is,  that  "  the  poor  shall  never  cease  out  of 
the  land."^  Hence  the  universal  obligation  is  to  have  jjity  upon 
the  poor.  "^Fhis  is  according  to  the  New  Testament  standard,  which 
inculcates  the  spirit  no  less  than  the  act.^  We  must  open  our  heart 
as  much  as  our  hands,^  "  draw  out  our  soul"  as  well  as  our  bread, 
"to  the  hungry,'"  thus  doubling  the  alms,  by  giving  a  part  of  our- 
selves. It  is  possible  to  "give  all  our  goods  to  feed  the  poor,"  with- 
out one  atom  of  the  true  charity  of  the  heart.^  But  whatever  we 
give,  "if  we  shut  up  the  bowels  of  compassion  from  our  brother, 
how  dwelleth  the  love  of  God  in  us?"^"  The  good  Samaritan 
showed  true  practical  pity.  Never  let  us  forget  our  Lord's  appli- 
cation— "Go,  and  do  thou  likewise." '' 

The  appointment  of  the  Deacons  in  the  Primitive  Church  ;^^  the 
anxiety  of  the  Apostles  when  delegating  a  commission  to  their 
brethren  ;'^  the  high  connnendation  of  the  Macedonian  Churches  ;'* 
the  weekly  rule  of  charity  laid  down  (not  enforcing  a  fixed  stand- 
ard, but  ^'  as  God  hath  prospered^')^^ — all  this  shows  the  accept- 
ableness  of  this  Christian  service. 

The  worldly  philanthropist  however  has  no  conception  of  the 
Divine  honor  of  this  principle.  If  our  brother  is  the  object  of  pity, 
in  truth  the  majesty  of  Heaven  is  concerned.  It  is  lending  to  the 
Liord.  Selfishness  would  evade  the  obligation  under  the  cover  of 
prudence.  But  what  we  give  is  only  a  loan,  to  be  paid  again,  and 
that  with  such  security,  as  can  never  fail.  The  l^ord  of  heaven  con- 
descends to  be  the  Surety  for  the  jwor.  He  takes  the  debt  upon 
himself,  and  gives  us  the  bond  of  his  word  in  promise  of  payment. 
Though  he  has  a  right  to  all,  and  is  beholden  to  none,'^  he  becomes 
a  debtor  to  his  own.  Many  acts  of  kindness  have  been  buried  and 
forgotten.  The  witness  of  our  conscience  is  the  only  fruit.  But 
here  is  a  safe  deposit  in  the  very  heart  of  God.  It  can  never 
be  lost  or  forgotten.'^  'If  then' — as  Bishop  Hall  writes — 'we 
will  needs  lay  up,  wdiere  should  we  rather  repose  it,  than  in  the 
Christian's  treasury?     The  poor  man's  hand  is  the  treasury  of 

1  Isa.  Ivii.  17.  2  ]  Sam.  xx.  3.  3  Ez.  xxxiii.  11;  xviu.  32. 

i  Hag.  i.  5,  7.  5  Deut.  xv.  11. 

6  Luke  vi.  30—36.  Col.  iii.  12.    Comp.  Chap.  xiv.  21.  ■?  Deut.  xv.  7,  10. 

8  Isa.  Iviii.  10.  «  1  Cor.  xiii.  3.  i"  1  John  iii.  17. 

"  Luke  X.  33—37.  >2  Acts  vi.  2—6.  »  Gal.  ii.  9,  10. 

"  2  Cor.  viii.  ix.  '^  i  Cor.  xvi.  2.  i*  Ps.  xvi.  2.     Rom.  xi.  36. 

17  Matt.  X.  42:  xxv.  40.     Heb.  vi.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  271 

Christ.     All  my  supeifluity  shall  there  be  hoarded  up,  where  I 
know  it  will  be  safely  kept,  and  surely  returned  me." 

It  is  indeed  an  act  of  faith — often  of  naked  faith,  when  there 
seems  no  hope  of  return. '^  But  this  is  the  principle,  which  "  the 
King  delighteth  to  honor."  Franke's  Orphan  Institution  stands  out 
before  us.  Doubtless  the  experience  of  the  Lord's  people — were  it 
fully  brought  out — would  declare  many  similar  manifestations  of 
His  faithfulness  to  his  word.  The  resurrection  day  will  bring  all 
to  light. ^  Meanwhile  let  us  admire  this  his  wondrous  grace.  He 
puts  the  desire  into  the  heart — disposes  the  heart,  opens  the  oppor- 
tunity, 'and  after  all  accepts  the  act,'  as  if  it  had  been  the  Creator's 
work,  without  spot  or  pollution  ! 

18.   Chasten  thy  son  while  there  is  hope,  and  let  not  thy  soul  spare  for  his  crying. 

Christian  Parents  !  carefully  study  the  word  of  God.  See  here 
our  Father's  wise  and  loving  discipline  with  his  children.  "Like 
as  a  Father,  he  pitieth  his  children."  "As  one  whom  his  mother 
comforteth,  so  will  I  comfort  you."^  Yet  when  his  children  need 
chastening  ;  though  the  flesh  cries — spare  ;  though  every  groan 
enters  into  his  heart' — he  loves  so  well,  that  his  soul  spares  them 
not  for  their  crying.^  He  uses  the  rod — yea— if  need  be — heav- 
ily.^ He  will  wither  their  brightest  comforts — children — property, 
if  they  turn  them  to  idols ;  and  this — "  not  for  his  pleasure,  but  for 
their  profit."''  And  what  child  has  not  blessed  him,  that  he  did  not 
refrain  his  discipline,  till  it  had  done  "  its  perfect  work  ?" 

Is  not  this  then  our  pattern — our  standard  ;  setting  out  the 
sound  principles  of  Christian  education?  "Fathers,  provoke  not 
your  children  to  wrath  ;  lest  they  be  discouraged."^  But  let  not 
the  rule — chasten — sj)are  not — be  "  a  hard  saying."  Is  not  ten- 
derness for  the  child  a  cover  for  the  indulgence  of  weak  and  foolish 
affections?  There  is  much  more  mercy  in  what  seems  to  be 
harshness,  than  in  false  tenderness.^"  Let  the  child  see,  that  we 
are  resolved  ;  that  we  are  not  to  be  diverted  from  our  duty  l)y  the 
cry  of  weakness  or  passion.  Far  better  that  the  child  should  cry 
under  healthful  correction,  than  that  the  parents  should  afterwards 
cry  under  the  bitter  fruit  to  themselves  and  children,  of  neglected 
discipline.  '  Eli  could  not  have  devised  which  way  to  have  plagued 
himself  and  his  house  so  much,  as  by  his  kindness  to  his  children's 
sin.  Parents  need  no  other  means  to  make  themselves  miserable 
than  sparing  the  rod.'"  Yet  much  less  of  it  would  be  needed,  did 
they  govern,  as  they  ought  to  do,  by  the  steady  decision  of  a  word 
— a  frown — a  look. 

But  the  great  force  of  the  rule  is  its  timely  application — while 
there  is  hope.    For  hopeless  the  case  may  be,  if  the  remedy  be  de- 

i  Works,  viii.  3-3.  2  Luke  vi.  38.     Comp.  Chap,  xxviii.  27. 

3  Matt.  XXV.  34—40.     Luke  xiv.  12—14. 

<  Ps.  ciii.  13.     Isa.  Ixvi.  13.  5  Ex.  ii.  23,  24.     Judg.  x.  16. 

6  Psa.  Ixxxix.  30—32.  7  Ps.  xxxix.  10.     1  Pet.  v.  6. 

8  Heb.  xii.  10.     Comp.  Lam.  iii.  33.  »  Col.  iu.  23.  i"  Chap,  xxiii.  13,  14. 

"  Bishop  Hall's  Contemplations,  Book  xi.  vii. 


272  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

layed.  "  Betimes'" — is  the  season,  when  the  good  can  be  effected 
with  the  most  ease,  and  the  fewest  strokes,  ^harp  chastening 
may  fail  later  to  accomplish,  what  a  slight  rebuke  in  the  early 
course  might  have  wrought.  But  is  there  not  too  often  a  volun- 
tary blindness,  that  does  not  choose  to  see  what  it  is  painful  to  cor- 
rect .^  The  false  notion — 'Children  will  be  children' — leads  us 
often  to  pass  over  real  faults,  and  consider  their  tempers  and 
waywardness  too  trifling  to  require  prompt  correction.  And  thus 
sin.  winked  at  in  its  beginning,  hardens  in  all  the  strength  of 
deep-rooted  corruptions.  Whereas — who  would  neglect  the  most 
trifling  bodily  ailment  in  children,  which  might  grow  into  serious 
results?  If  they  cannot  be  argued  with,  they  must  be  controlled. 
How  often  have  we  found  in  after  life  the  evil  of  fixed  habits,  w  hich 
early  discipline  might  have  subdued  with  far  less  cost  of  sufler- 
ing.^  Oh  !  what  grace  and  wisdom  is  needed  to  discipline  our 
minds,  judgment,  and  affections  to  that  tone  of  self-government, 
which  will  enable  us  to  train  our  ciiildren  practically  for  the  ser- 
vice of  God,  and  for  their  own  happiness. 

19.  A  7nan  of  great  icrath  shall  suffer  'punishment :  for  if  thou  deliver  Mm,  yet 
thou  must  do  it  again. 

How  often  does  the  unchastened  child  grow  up  to  a  man  of 
great  tvrath,  bringing  himself  into  trouble  by  his  boisterous  and 
ungoverned  passions  !  Adonijah,  whom  "  his  father  had  not  dis- 
pleased at  any  time,"  rebels  against  his  brother,  and  suffers  pun- 
ishments The  wretched  victim  gained  nothing  by  experience. 
Delivered  from  one  bioil,  he  plunges  into  another.  Indeed  who 
knows  what  will  be  the  end  of  undisciplined  passion  ?  Cain — a 
man  of  great  wrath — the  murderer  of  his  brother — tJie  punish- 
ment  that  he  suffered  was  "  greater  than  he  could  bear."^  The 
friendly  efforts  to  restrain  this  wrath  must  be  repeated  again 
and  again^-^-too  often  ineffectually.  Meanwhile  the  man  suffers 
his  own  punishment — the  miseries  of  a  fierce  intestine  war — driven 
about  by  the  fury  of  his  raging  lust.  Truly  "it  is  a  man's  discre- 
tion to  defer  his  anger,"®  as  the  first,  often  the  successful,  effort  to 
restrain  an  indulgence,  which  leaves  him  degraded  and  defenceless.^ 

After  all  that  man  boasts  of  his  self-government,  there  is  a  fer- 
mentation within,  which  restraint  may  bind,  but  cannot  subdue. 
Wounded  pride  and  unquelled  resentment  leave  the  wretched  crim- 
inal in  his  brooding  clvdiwhex  \\'\i\\\n— stiff ering  an  intolerable  bur- 
den of  self-inflicted  punishment — What  then  is  the  radical  cure? 
•'  Learn  of  me,  for  I  am  meek  and  lowly  in  heart. "^  The  glory 
and  encouragement  of  tlie  gospel  is  that  religion  with  all  its  diffi- 
culties is  a  practicable  thing.''  "  My  grace  is  sufficient  for  thee" — 
is  the  cheering  word  of  Him,  who  sealed  the  faithfulness  of  the 
promise  with  his  blood.     Doubt  not  then,  that    "  he  will  perfect 

1  Cliap.  xiii.  24  ;  xxii.  15.  2  1  Kings  i.  G;  ii.  24,  35. 

3  Ibid.  j.  50 — 53;  ii.  13 — 21.     Comp.  also  2  Sam.  xvi.  7.     1  Kings  ii.  4(5. 
*  Gen.  iv.  5—8,  13.  5  i  Sam.  xix.  1—11 ;  xx.  32,  33.  «  Verse  11. 

7  Chap.  XXV.  28.  »  Mtitt.  xi.  29.  »  2  Cor.  xii.  9. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  273 

that  which  concerneth  us'"— even  to  the  moulding  of  the  man 
of  great  wrath  into  his  own  image  of  meekness,  gentleness,  and 
love. 


erid. 


20.  Hear  counsel,  and  receive  instruction,  that  thou  mayest  he  wise  in  thy  latter 


We  have  just  had  a  word  for  parents  directing  their  Christian 
discipline.  Here  the  children  are  exhorted  to  humility.  Again 
are  they  awakened  to  hear  counsel  and  instruction.^  And  con- 
stantly do  they  need  the  word.  '•  Childhood  and  youth  are  van- 
ity ."^  Present  gratification  is  the  main  object.  Oh!  remember 
that  the  seed,  now  sown  in  the  season  of  youth,  will  produce  either 
blessed  or  bitter  fruit  in  the  latter  end.  Rich  indeed  was  the  har- 
vest from  Timothy's  early  attention  to  instruction.*  Fearful  in- 
deed was  the  judgment  upon  the  scoffers  f  the  awful  death  of  th(5 
profligate,"  the  ruin  of  the  holy  nation'— all  the  fruit  of  despising 
timely  wisdom  and  instruction.  Rehoboam'— and  Amaziah»— 
might  they  not  have  escaped  the  ruin  of  their  kingdom,  had  they 
heard  counsel,  and  thus  obtained  wisdom  in  their  latter  end  7  '  I 
am  going  to  die,'  said  a  thoughtless  King  on  his  death-bed  ;  '  and 
yet  I  have  not  begun  to  live.'  How  does  the  wisdom  of  mature 
age  depend  upon  diligence  in  hearing  counsel  and  instruction— 
upon  "  bearing  the  yoke  in  the  youth"— a  "  good"  thing  indeed, 
fraught  with  profit.'"  Who  can  refrain,  in  the  sight  of  the  mass 
of  ungodliness,  from  the  weeping  lamentation  of  the  man  of  God : 
"  Oh  !  that  they  were  wise  !  that  thev  understood  this  !  that  the? 
would  consider  their  latter  end  !"" 

21.  T}u>reare  many  devices  in  a  man's  heart;  nevertheless  the  counsel  ofth« 
Lord,  that  shall  stand. 

When  God  and  man  were  as  one,  it  was  "as  the  days  of 
neaven  upon  earth."  But  ever  since  the  fall,  man's  devices  and 
hrods  counsel  are  at  opposite.  Which  will  triumph,  who  can 
doubt  ?  "  There  is  no  wisdom,  nor  understanding,  nor  counsel 
against  the  Lord.  I  will  work  and  who  shall  let  it  ?  My  coun^ 
sel  shall  stand,  and  1  will  do  all  my  pleasure.'"'^  We  mark  this 
conflict  in  every-day  life.  Man  looks  for  advancement.  God  in 
mercy  restrains  him  from  it.  Man's  devices  are  to  be  rich.  God's 
wise  counsel  keeps  him  poor.  Man  sets  his  heart  upon  enjoyin<r 
his  stores.  God  in  a  moment  "  requires  his  soul.' ^  Thus  man 
proposes— God  disposes.  JVie  devices  in  the  heart  of  godly  Isaac 
resisted— though  in  vain,  the  declared  counsel  of  the  Lord.'*  And 
what  is  the  page  of  history,  but  the  overruling  of  man's  devices 

'  Ps.  cxxxviii.  8.  2  Chap.  iv.  1,  2;  v.  1  2-  vii  1  2 

3  Eccl.  XI.  10.  4  2  Tim.  iii.  14,  15.  '     '  s  chap.  i.  25;  xxix.  I. 

«  Chap.  V.  9-14.  7  Matt,  xxiii.  37-39.     Luke  xix.  41,  42. 
«  I  Kings  xu.  1-2—19.  9  2  Chron.  xxv.  15—20.  ">  Lam.  iu.  27. 

'  P*'"'-  ^.'^^'i-  29-  '2  Chap.  xxi.  30.     Isa.  xliii.  13  ;  xlvi.  10. 

'3  l.uko  xii.  19,  20.  14  Gen.  xxvu.  1—7,  with  xxv.  23. 

35 


274  •    EXPOSITION    OF    THE    BOOK    OF    PROVEEBS. 

for  the  accomplishment  of  the  LorcCs  counsel.^  The  malice  of 
Joseph's  brethren  was  the  means  of  fulfilhng  the  Divine  counsel  in 
the  salvation  of  his  Church.^  The  plot  laid  for  the  destruction  of 
Israel  furthered  their  prosperity.^  The  vain  attempts  at  opposition 
to  Christ  were  subservient  to  the  great  end  of  "  the  determinate 
counsel  and  foreknowlege  of  God."*  The  device  of  man  to  pre- 
vent the  Apostle's  journey  to  Rome  was  signally  defeated.'  How 
vain  the  impious  attempt  to  "  fight  against  God  !''®  "  Woe  unto 
him  that  striveth  with  his  Maker  !'"■  AH  is  clear  above,  however 
cloudy  it  be  below.  All  is  calm  in  heaven,  however  stormy  it  may 
be  on  earth.  There  is  no  confusion  there.  One  will  alone  reigns. 
Every  purpose  reaches  its  appointed  end — "  He  is  of  one  mind, 
and  who  can  turn  him  ?  And  what  his  soul  desireth,  even  that  he 
doeth."« 

22.  The  desire  of  a  man  is  kindness,  and  a  poor  man  is  better  then  a  liar. 

The  privilege  of  doing  good  is  within  the  reach  of  all.  For 
when  the  poor  fails,  the  desire  of  a  man  is  his  kindness^  as  ac- 
ceptable as  the  most  expensive  proof  of  love.  "  If  there  be  a  will- 
ing mind,  it  is  accepted,  according  to  that  a  man  hath,  not  accord- 
ing to  that  he  hath  not."^  The  dealings  of  God  to  his  people  are 
grounded  on  this  principle.  David's  desire  to  build  the  temple 
was  accepted  and  honored,  as  the  act  itself  appointed  for  his 
son.'"  Such  also  was  our  Saviour's  estimate  of  the  value  of  the 
widow's  mite,''  of  the  box  of  ointment  poured  upon  himself,'^  of 
the  "  cup  of  cold  water  given  to  a  disciple."'^  The  desire  was  the 
kindness,  more  rich  and  fruitful  than  the  offerings  of  self-pleasing 
abundance.'* 

Yet  the  desire  must  be  active — not  indolent  excitement  but  "  the 
communication  of  faith  effectual"  according  to  the  power  given  to 
us.*'  Such  a  desire  is  far  better  in  the  sight  of  God,  in  the  heart 
of  one  of  his  poor  people,  than  a  man  with  large  opportunities 
and  hollow  professions,  who  proves  himself  to  be  a  liar.^^  The 
poor  gives  readily.  The  rich  cannot  afford,  He  denies  that  he 
has  the  ability.  He  promises,  and  does  nothing.  .  The  poor  man 
is  better  than  the  liar.  Only  take  heed  to  the  motive.  Men  know 
not  the  heart.  '•  The  Lord  weigheth  the  spirits  ;"'^  and  "  the  fire 
will  try  every  man's  work  of  what  sort  it  is.'"* 

23.  The  fear  of  the  Lord,  tendeth  to  life:  and  he  that  hath  it  shall  be  satisfied: 
lie  shall  not  be  visited  with  evil. 

The  fear  of  the  Lord  as  a  legal  principle,  is  a  privilege  to  be 
exempt  from.*'     As  a  grace  of  the  gospel,  cultivate  it  to  the  utter- 

1  Ps.  xxxiii.  10,  11.  2  Gen.  xxxvii.  19;  xlv.  5,  6.  3  Ex.  i.  8—12,  17. 

*  Ps.  ii.  1— <5,  with  Acts  iv.  26—28;  ii.  23.  5  Acts  xxiii.  12—15,  with  11. 

6  Ibid,  verse  39.  ^  Isa.  xlv.  9.  *  Job  xxiii.  13. 

9  2  Cor.  viii.  12.  10  2  Chron.  vi.  8;  vii.  12—17.  "  Mark  xiii.  41-^4. 

12  Ibid.  xiv.  8,  9.  »3  Matt.  i.  42.  »  Luke  xxi.  4. 

15  Philemon  6.     2  Cor.  viii.  11.  's  Ver.  1.     Ps.  Ixii.  9.  i^  chap.  xvi.  2. 

M  1  Cor.  iii.  13.  i»  Luke  i.  74.     Rom.  viii.  15.     2  Tim.  i.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  275 

most.'     Threefold  fruit  is  here  set  before  us — life — satisfaction 

security.  It  tendelh  to  life — not  the  mere  natural  life,  common 
to  the  ungodly— (though  this  blessing,  so  far  as  is  good,  is  in- 
cluded') but  a  heavenly— yea  an  eternal- life,  in  the  favor  and  en- 
joyment of  God.^  So  far  as  we  are  under  its  influence,  we  speak, 
pray,  think,  and  deal  with  man,  as  if  God  was  standing  by.  The 
genial  beams  of  "  the  Sun  of  righteousness'"  nourish  this  holy 
principle  ;^  and  soon  will  it  be  perfected  in  the  service  above.^ 

Meanwhile  the  satisfaction  which  it  imparts  is  a  precious  privi- 
lege. The  worldling's  heart  is  torn  with  'an  aching  void.'  He 
travels  from  one  source  of  his  happiness — crying — "  who  will  shew 
me  any  good  ?"  '•  Lord  !  lift  thou  up  the  light  of  thv  countenance 
upon  me"— is  the  cry  and  solid  satisfaction  of  a"  child  of  God 
above  the  best  portion  of  earth.«  Whoever  wants,  "they  that 
fear  the  Lord  want  no  good  thing.  Their  souls  dwell  at  ease."^ 
He  that  hath  it  shall  abide  satisfied.  Is  not  this  the  very  soul  of 
happiness  ? 

Still  an  object  oi  fear  usually  brings  dread.  '  But  add,  whom. 
He  thatfeareth  the  Lorrf— That  touch  turns  it  into  gold.  He  that  so 
fears,  fears  not."^  He  has  his  "  confidence  and  place  of  refuge. "'^  We 
do  not  begin  to  enquire  the  way.  '-God  is  known  in  the  palaces  of 
Zion  as  a  sure  refuge.'""  We  go  to  him  as  a  God  with  whom  we  are 
acquainted,  and  who  is  engaged  in  covenant  to  us.  And  now  taking 
our  sanctuary  in  God,  we  sit  and  sing  under  his  shadow.  In  this 
hiding-place  howcan  any  ey«7— properly  so  called— fj5«Y  us .?"  What 
is  evil  in  itself  will  turn  to  good.'^  It  cannot  separate  from  God.  It 
will  tend  only  to  bind  us  closer  to  him.  We  can  tread  upon  scor- 
pions unhurt,  when  our  conscience  is  kept  tender,  and  our  heart 
fixed  in  his  ways.  We  fear  not  his  uplifted  arm.  '  But  his  frown 
of  rebuke  ••  enters  into  our  soul."  His  mercy  sweeps  away  the  fear 
of  terror.  His  holiness  maintains  the  fear  of  reverence.  Conscious 
security  only  tends  more  than  ever  to  make  us  dread  departure 
and  separation  from  his  love. 

24.   A  slotlful  man  hidelh  his  hand  in  his  bosom,and  will  not  so  much  as  brin^ 
it  to  his  mouth  again. 

Another  forcible  figure  of  the  palsy  of  sloth  l'^  It  so  grows  on 
its  victim,  that  he  has  no  heart  to' do  even  necessary  tilings  for 
himself;  as  if  he  could  not  take  his  hand  out  of  his  bosom  ,^  and 
would  rather  sutTer  the  cravings  of  hunger,  than  make  the  ex- 
ertion of  putting  his  food  into  his  mouth.  A  melancholv  picture 
it  is  of  many  fair  intentions  and  promises,  and  apparentlv  ffood  . 
beginnings  in  religion— all  stopped  for  want  of  the  effort  to  over- 
come the  least  hindrance.    Every  religious  duty  is  a  burden.    The 

1  Heb.  xii.  28.     1  Pet.  i.  17.  2  chap.  ix.  11 ;  x.  27. 

3  Ps.  xxxiii.  18,  19;  xxxiv.  11,  12.  •»  Mai.  iv.  2.  5  Rev.  xv.  3,  4. 

«  Ps.  IV.  6,  7.  7  Ibid,  xxxiv.  9,  10;  xxv.  12,  13. 

*  Leighton's  Sermon  on  Psalm  cxii.  7.  9  Chap.  xiv.  26.  '<>  Ps.  ilviii.  3. 

"  Chap.  xii.  21.  12  Rom.  viii.  28.     Heb.  xii.  11. 

"  See  smiilar  figures  Chap.  xii.  27 ;  xivi.  15.     Eccl.  iv.  5. 


2/0  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

struggle  necessary  for  prayer — the  only  means  of  receiving  our  spir- 
itual food — iii  too  hard.  And  the  soul  tiiat  seemed  to  have  been 
awakened,  sinks  into  its  former  lethargy  ;  and  the  effort  to  rouse  it 
becomes  each  time  fainter  and  more  hopeless. 

Some  indeed  seem  to  feel  little  or  no  exertion  to  be  necessary,  a 
plain  proof  that  they  have  never  been  really  in  earnest  about  this 
momentous  concern.  The  conflict  is  not  imaginary.  "  Woe  unto 
those,"  who  reposing  on  the  lap  of  indulgence,  "are  at  ease  in^ 
Zion."''  A  religion  without  sacrifice,  without  diligence,  will  never 
open  a  way  to  heaven.  It  is  treasuring  up  unavailing  repentance 
against  the  latter  days.  If  the  work  of  the  day — much  more  the 
work  of  eternity,  calls  for  all  diligence, — if  the  Emperor  Titus 
could  mourn,  that  he  '  had  lost  a  day,'  what  will  be  the  stinging 
remorse  of  having  lost  a  life  !  To  think,  that  by  a  right  begin- 
ning, followed  up  by  "  a  patient  continuance  in  well  doing,'"*  we 
might  have  effectively  "served  the  will  of  God  in  our  generation,"^ 
so  as  to  have  been  missed  in  the  world,  after  we  had  "  fallen 
asleep  ;"  to  think  that  we  might  have  sown  seed  for  eternity,  so 
that  our  "  memory"  instead  of  "  rotting,"  would  have  been 
"  blessed'"^ — that  all  this  was  wished,  contemplated — nay— even 
resolved — yet  not  an  atom  of  it  accomplished  :  will  not  this  be 
a  thorn  for  a  dying  pillow — perhaps  the  tormenting  worm  for 
eternity  7 

How  then  shall  we  resist  this  deadly  disease  ?  Thomson's  ex- 
cuse for  reposing  in  his  own  '  Castle  of  hidolence'  was — that  he 
had  nothing  to  do.  The  want  of  an  object  makes  an  idler  of  a 
man  of  talent.  Oh  !  then  have  this  grand  object  ever  in  sight. 
"  To  me  to  live  is  Christ."^  Be  employed  for  God  and  for  his 
Church.  Form  habits  of  early  energy.  Beware  of  a  dreaming 
sentimentalism.  Cultivate  bodily  activity.  Regard  the  incursions 
of  sloth  as  the  effects  of  those  poisons,  which,  whde  they  cause 
sleep — ^unless  counteracted  by  constant  resistance — must  prove  fa- 
tal. Yet  with  all  these  means,  never  forget  the  one  only  principle, 
that  makes  them  effectual — prayer,  unceasing,  believing — "looking 
unto  Jesus" — who  not  only  gives  life,  but  liveliness.^ 

But  are  we  then  struggling  in  the  conflict  7  Forget  not  to  thank 
God  for  every  victory — yea — ^for  the  continued  strength,  enabling 
us  to  persevere  in  the  fight ;  for  the  wise  dispensation  also  that 
appoints  this  holy  conflict,  as  the  means  of  invigorating  our  faith, 
our  hope,  our  meetness  for  the  crown,  and  our  joyful  expectation 
of  it.  If  peace  with  God  is  our  life,  "the  joy  of  the  Lord  is  our 
strength,'"  our  health,  our  happiness,  yet  not  to  be  found  in  a  listless 
enervated  habit. 

25.  Smile  a  scorner,  and  the  simple  will  beware :  and  reprove  one  that  hath  un- 
derstanding, and  he  will  understand  knowledge. 

There  is  a  difference  of  opinion  upon  the  profit  of  punishments. 

»  Amos  vi.  1.  2  Rom.  ii.  7.  '  Acts  xiii.  35. 

*  Chap.  X.  7.  s  Phil.  i.  ai.  6  Heb.  lii.  1,  2.    John  x.  10, 

'  Neh,  viii.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  277 

Some  will  have  it,  that,  if  the  will  does  not  give  way  to  reason, 
forced  obedience  is  of  little  use.  But  God's  word  and  ordinance  is 
our  standard,  though  great  wisdom  is  regarded  in  the  measure  and 
adaptation.  Two  kinds  are  here  mentioned  ;  each  measure  .  out 
according  to  the  character  of  the  offender ;  but  both  wholesome  in 
their  results.  The  scorner  is  a  bold  sinner.  Smite  him,  that  the 
simple  mat/  bewared  It  may  be  a  timely  warning  to  tliose  that 
are  led  by  him.  The  taking  the  ring-leader  of  a  mischievous  party 
may  put  an  end  to  the  combination.  This  is  the  benefit  of  laws. 
Often  an  example  made,  though  the  sinner  himself  continues  hard- 
ened, is  for  the  good  of  the  whole  body.  Thus  '  God  strikes  some, 
that  he  may  warn  all."^ 

But  a  man  of  understanding  reprove.  There  is  no  occasion  to 
smite.  "A  re/>roo/" entereth  more  into  a  wise  man,  than  an  hun- 
dred stripes  into  a  fool."^  In  the  scorner^s  case,  the  profit  is  to 
others.  In  the  wise  man's,  it  is  to  himself.  He  ivill  understand 
knoioledge.''  His  wisdom  enables  him  to  profit,  and  to  be  thankful 
for  the  seasonable  check. ^  Never  let  us  forget  the  mercy  of  being 
kept  from  sin,  or  being  restored  from  it,  though  it  be  by  our  Mas- 
ter's sharp  and  gracious  rebuke^ — "  As  many  as  I  love,  I  rebuke  and 
chasten ;  be  zealous  therefore,  and  repent."® 

26.  He  that  wasteth  his  father,  and  chaseth  away  his  mother,  is  a  son  that  caus- 
eth  shame,  and  bringelh  reproach. 

This  is  alas !  not  an  ideal  picture  of  recklessness.  "  Without 
natural  affection"^ — ^is  an  awful  mark  of  unrestrained  depravity. 
Man  is  the  debased  slave  of  his  selfish  lust.  The  profligate  may 
waste  his  fathers  substance  by  extravagance,  and  his  spirits  and 
health  by  his  ill-conduct.  Absalom  wasted,  his  father  by  his  un- 
dutiful  rebellion.**  And  often  has  a  mother's  lenderness  been  re- 
paid with  crushing  unkindness — the  insolence  of  an  ungrateful  son 
virtually  chasing  her  from  her  home — her  idol  becoming  her  curse  ! 
Such  monsters  in  human  shape — outraging  every  principle  of  hu- 
manity— have  been  found  iti  every  generation.  Yet  seldom  do 
ihey  escape  without  some  mark  of  retributive  justice  even  in  this 
life.*  And  though  they  may  be  callous  to  public  opinion,  while 
causing  shame  and  bringitig  reproach  on  their  names  ;  yet  con- 
science will  speak;'"  and  sooner  or  later  the  stroke  will  fearfully 
fall.  Children  !  A  parent's  sorrows  carry  a  heavy  account  before 
the  bar  of  God.  If  "  the  commandment  be  with  promise,""  will  not 
the  breach  of  the  commandment  cut  off  the  entail  of  the  promise, 
with  an  awful  and  aggravated  weight  of  condemnation? 

27.  Cease,  my  son,  to  hear  the  instruction  that  causeth  to  err  from  Hie  words  of 
knowledge. 

1  Chap.  xxi.  11.     Acts  xiii,  6 — 12. 

2  Bishop  Hall.  Comp.  Ex.  xviii.  10,  11.  Deut.  xiii.  11 ;  xix.  20;  xxi.  21.  Acts  v, 
1—11.     Rev.  xi.  13. 

3  Chap.  xvii.  10 ;  xv.  5.  <  Chap.  ix.  8,  9.  5  Psalm  cxli.  5. 

6  Rev.  iii.  19.  7  Rom.  i.  30,  31.  »  2  Sam.  xv.  1—14. 

9  Chap.  XXX.  11,  17.  >»  Is.  Ivii.  20.  "  Eph.  vi.  2,  3. 


278  EXPOSITION  or  the  book  of  proverbs. 

Hear  fhe  same  caution  from  the  lips  of  our  Divine  Master — "Be- 
ware of  false  prophets.  Take  heed  what  you  hear."'  Ail  instruc- 
tion, is  not  to  life.  Teachers  of  evil — "  Ministers  of  Satan"^ — abound 
— their  instruction,  causing  to  err  from  the  words  of  knowledge, 
is  more  palatable  to  the  perverseness  of  the  heart;  more  alluring  to 
the  inexperience  of  the  young,  than  solid  Scriptural  teaching.^ 
The  Apostle  reproves  the  Galaiian  Church  for  listening  to  teach- 
ers, causing  them  to  err  fatally  from  the  words  of  knowledge.* 
And  would  he  not  have  warned  us  against  the  same  teaching,  so 
fearfully  prevalent :  placing  ordinances  in  the  stead  of  Christ,  or 
conjoined  with  him;  man's  proud  work  of  voluntary  humility 
and  external  service  in  the  room  of  pure  simplicity  of  reliance  on 
the  Redeemer's  work?  When  the  soul  has  thus  "fallen  from 
grace,"s  what  ground  of  confidence  can  we  bring  before  God  ? 
What  is  his  service,  but  the  bondage  of  outward  ceremonies,  lead- 
ing to  cheerless  despondency  ? 

This  instruction  is  not  generally  a  bold  and  direct  departure 
from  truth.  Bnt,  as  in  the  first  temptation,^  it  causeth  to  err  so 
gradually,  that  the  deviation  from  the  straight  line  is  scarcely  per- 
ceptible, till  the  mischief  has.  been  accomplished.  Had  Eve  at 
once  ceased  to  hear,  she  would  not  have  erred  from  the  words  of 
knowledge.  But  the  success  of  the  first  attempt  has  emboldened 
the  seducer  to  deal  out  his  deadl}^  poison  to  her  enfeebled  children. 
And  what  faithful  Pastor  does  not  feel  a  "godly  jealousy''  for  his 
flock,  lest  by  the  same  beguilement  "  they  should  be  corrupted 
from  the  simplicity  that  is  in  Christ?"^ 

Often  does  the  warning  voice  cry — Cease  from  hearing.^ 
Needlessly  to  tamper  with  error,  is  "entering  into  temptation." 
Nay  it  is  most  hazardous  to  deal  with  it  at  all,  ere  our  minds  are 
thoroughly  grounded  in  the  truth,  and  we  have  obtained  "  the  good 
thing  of  the  heart  established  with  grace. "^  Yet  we  have  senses 
given  for  discernment.  Use  increaseth  this  discernment.'"  Increa- 
sing clearness  should  be  the  matter  of  daily  supplication."  We  are 
boimd  therefore  to  exercise  our  senses  by  the  plainest  commands.'^ 
Our  Divine  Master  distinctly  rebukes  indolence.'^  When  the  words 
came  with  the  stamp  of  an  apostle,  the  appeal  to  the  unerring 
standard  was  highly  commended."  Should  we  give  up  our  judgment 
to  the  Church,  be  it  remembered,  that  "ever}^  one  of  us  shall  bear 
his  own  burden — shall  give  an  account  of  himself  to  God.'"*  Be 
the  son— not  the  slave — of  the  Church.  Reverence  her  just  au- 
thority. But  maintain  that  right  of  private  judgment,  which  con- 
stitutes our  personal  responsibility. 

This  Christian  independence  however  must  be  held  with  humility 

1  Matt.  vii.  15.  Mark  iv.  34.         2  2  Cor.  xi.  13—15. 

3  Isa.  XXX.  10.  Jer.  V.  31.             <  Gal.  i.  6,  7;  iii.  1— 4;  v.  7,  8. 

5  Ibid.  V.  4.  «  Gen.  iii.  1—6.                     7  2  Cor.  xi.  2,  3. 

8  Rom.  xvi.  17,  18.     1  Tim.  vi.  3-5.     2  Tim.  ii.  16,  17.            s  Heb.  xiii.  9. 

10  Ibid.  V.  14.  "  Phil.  i.  9,  10.  M.  R.            »2  i  Thess.  v.  21.     1  John.  iv.  1. 

13  Luke  xii.  57.  '*  Acts  xvii.  1 1 .    Comp.  Isa.  viii.  20. 
15  Rom.  xiv.  12.     Gal.  vi.  5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  279 

and  simplicity.  Self-will  and  self-conceit  must  be  carefully  re- 
strained. We  must  not  attend  tiie  ordinances  to  try  the  Minister. 
We  must  hear  as  learners,  not  as  judges  ;  seeking  wholesome  food, 
not  intoxicating  excitement:  watchful  that  a  sound  appetite  does 
not  give  place  to  a  spiritual  lust.'  VVliile  the  right  of  judgment  is 
our  great  privilege,  the  licentiousness  of  it  is  a  cankering  evil. 

But  what — if  our  lot  be  manifestly  cast,  and  our  sphere  of  Chris- 
tian obligation  opened,  where  v-ords  of  knowledge  are  not  found  ? 
Let  not  the  ungodliness  of  the  Minister  be  an  excuse  for  the  neglect 
of  Christian  ordinances.  Activity  in  the  Church  will  be  a  quicken- 
ing means  of  grace.  The  constant  application  of  the  touchstone 
will  be  a  preservation  from  error.  The  food  of  the  word  will  be 
more  precious.  And  who  knows  but  an  unenlightened  Minister  may 
be  given  to  the  power  of  believing  prayer,  and  to  the  living  influ- 
ence of  godly  meekness,  patience,  and  consistency.'^ 

28.  An  ungodly  ivitness  (witness  of  Belial,  Marg.)  scorneth  judgment,  and  the 
mouth  of  the  wicked  devoureth  iniquity.  29.  Judgments  are  prepared  for  scorners, 
and  stripes  for  the  back  of  fools. 

Justly  is  this  man  called  a  witness  of  Belial.  Satan  himself 
hath  suborned  him  for  his  own  malicious  purposes.^  Scorning — 
instead  of  regarding— /wc/^me/i^,  his  testimony  is  worthless.  He 
has  "  cast  the  law  behind  Uis  back."  He  devours  iniquity  with 
greediness,  feeds  upon  it  as  his  proper  food,  and,  sinning  without 
remorse,  he  is  always  ready  to  trade  in  his  deceit,  either  for  gain  or 
revenge. 

But  in  this  greedy  devouring  he  has  swallowed  the  hook  with 
the  bait.  For  such  scorners  judgments  are  jyrepared.  For  such 
fools  as  thus  "  make  a  mock  of  sin"* — stripes  are  ready  for  their 
backs — often  inflicted  by  men, — the  instruments  of  God.  IScorners 
are  warned  "  lest  their  bands  be  made  strong"^  iox  judgment,  which, 
however  they  may  despise,  they  cannot  resist — "  Can  thine  heart 
endure,  or  can  thine  hands  be  strong,  in  the  day  that  I  shall  deal 
with  thee  ?  Who  shall  dwell  with  the  devouring  fire  'I  Who  shall 
dwell  with  everlasting  burnings  ?  It  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God.''«  Oh !  that  thoughtless,  light-minded  young 
persons  would  lay  such  words  to  heart !  When  they  join  in  the 
laugh  of  their  more  hardened  companions,  and  learn  from  them  to 
scorn  judgment,  in  spite  of  the  accusing  of  a  conscience  not  yet 
silenced;  let  them  tremble,  lest  from  -•  standing  in  the  way  of  sin- 
ners ;■'  they  may  go  on  to  •'  sit  in  the  seat  of  the  scornful,^"'  and  may 
even  exceed  their  companions  in  despising  the  threatenings  of  God. 

And  when  under  these  slighted  judgments,  who  is  to  blame  for 
them  ?     '  Our  sin' — saith  Bishop  Hall — '  is  our  own,  and  the  wages 

1  See  2  Tim.  iv.  3. 

2  See  a  remarkable  instance  in  the  Life  of  Mr.  Walker  of  Truro. 

3  1  Kings  xxi.  13.     Such  was  the  keen  description  of  the  Roman  Satyrist — 
Tam  facile  et  pronum  est  superos  contemnere  testes,  &c.     Juven.  Sat.  13. 

♦  Chap.  xiv.  9.  s  jga.  xxviiL  6  Ez.  xxi.  14.     Isa.  xxxiii.  15.     Heb.  i.  31. 

'  Psalm  i.  1, 


280  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

of  sin  is  death."  He  that  doth  the  work,  earns  the  wages.  So 
then  the  righteous  God  is  cleared  both  of  our  sin  and  our  death. 
Only  his  justice  pays  us  what  our  will  needs  deserve.  What 
a  wretched  thing  is  a  wilful  sinner,  that  will  needs  be  guilty  of  his 
own  death!"  Blessed — blessed  day! — should  it  ever  see  him  be- 
moaning himself  thus — "  Thou  hast  chastised  me,  and  1  was  chas- 
tised, as  a  bullock  unaccustomed  to  the  yoke ;  turn  thou  me,  and 
I  shall  be  turned ;  for  thou  art  the  Lord  my  God.'"' 

»  Works  viii.  31.  *  Jer.  xxxi.  18. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  28t 


CHAPTER   XX. 

1.  Wine  is  a  mocker,  strong  drink  is  raging:  and  whosoever  is  deceived  thereby 
is  not  wise. 

The  history  of  the  world  from  thedaj^sof  Noah'  proves  that  the 
love  of  wine  and  strong  drink  is  a  most  insidious  vice.  The 
wretched  victims  are  convinced  too  late,  that  they  have  been 
mocked  and  grievously  deceived.  Not  only  does  it  overcome  them 
before  they  are  aware,  but  it  promises  pleasure  which  it  can  never 
give.  And  yet  so  mighty  is  the  spell,  that  the  besotted  slave  con- 
sents to  be  mocked  again  and  again,  till  "  at  last  it  biteth  hke  a 
serpent,  and  stingeth  hke  an  adder.*'^ 

Its  raging  power  degrades  below  the  level  of  the  beast.  The 
govermnent  of  reason  is  surrendered  to  lust,  appetite,  or  passion.' 
Ahasuerus,  with  his  "  merry  heart"  showed  himself  most  irrational.* 
The  conqueror  of  the  East  murdered  his  friend.  All  is  tumult  and 
recklessness.  The  understanding  is  gradually  impaired.^  '•  The 
heart  uttereth  perverse  things.'"''  Other  sins  of  the  same  black  dye 
follow  in  its  train,"  often  hurrying  into  the  very  jaws  of  destruc- 
tion.*    Surely  then  whosoever  is  deceived  thereby  is  not  wise. 

Humbling  indeed  is  it  to  human  nature,  to  see,  not  only  the 
mass  of  the  ignorant,  but  splendid  talents,  brutalized  '  by  this  lust,' — • 
that  which  was  once  '-created  in  the  image  of  God,"  now  sunk  into 
the  dregs  of  shame  !  Yet  more  humbhng  is  the  sight  even  of 
God's  own  people  "  wallowing  in  this  mire."  The  example  of 
Noah  and  Lot  are  recorded, »  not  as  a  laughing-stock  to  the  ungod- 
ly, but  as  a  beacon  to  the  saint.  "  Let  him  that  thinketh  he  stand- 
eth,  take  heed  lest  he  fall.'""  Even  an  Apostle  had  practically 
learnt,  that  his  security  lay  not  in  the  innate  strength  of  his  prin- 
ciples, but  in  the  unceasing  exercise  of  Christian  watchfulness." 
"  Take  heed  to  yourselves," — is  the  needful  warning  of  our  Divine 
Master, — "  lest  your  hearts  be  overcharged  with  surfeiting  and 
drunkenness,  and  so  tliat  day  come  upon  you  unawares.  Be  not 
drunk  with  wine" — said  the  great  Apostle — "wherein  is  excess; 
but  be  filled  with  the  Spirit." '^ 

2.  The  fear  of  a  king  is  as  the  roaring  of  a  lion :  whoso  provoketh  him  to  anger 
sinneth  against  his  own  soul. 

1  Gen.  ix.  21.  2  chap,  xxiii.  31,  32,  35. 

3  Ibid,  verses  29,  30.     1  Sam.  xxv.  36.     Isa.  Ivi.  12.     Hos.  vii.  5. 

<  Esth.  i.  10—12.  ,        ,      , 

5  Isa.  xxviii.  7.  Hos.  iv.  11.  Plato  determines,  that  not  only  old  men,  but  drunk- 
ards, come  to  childhood.     De  Legibus  I. 

6  Chap,  xxiii.  23.  ... 

7  Gen  xix  33.     Isa.  v.  11,  12,  22,  23.     See  the  fine  description,  1  Esdras  lu.  13—34. 

8  2  Sam.  xiii.  28.  1  Kings  xvi.  8—10;  xx.  16.  Jer.  h.  39,  51.  Dan.  v.  1—4. 
Nah.  i.  10.  „  „  . ,  .     ,,_ 

9  Gen.  ix.  21 ;  xix.  33,  et  supra.  »»  1  Cor.  x.  12.  "  Ibid.  ix.  27. 
IS  Luke  xxi.  34.     Eph.  v.  18. 

36 


282  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

The  wrath  of  the  Icing  has  been  before  mentioned  under  this 
figure."  Here  his  fear  is  described — the  effect  for  the  cause. 
Even  Joab  with  ail  his  valor  trembled  at  this  roaring  of  the  lion, 
and  tied  far  refuge  to  the  horns  of  tlie  altar.^  Jonathan  felt  the 
strong  necessity  far  appeasing  it.^  Such  was  the  power  of  the  King 
(unknown  in  our  happy  land)— the  sole — uncontrolled  arbiter  of 
life  and  death  ;^  that  whosoever  provoked  him  to  anger — sinned — 
as  Adonijah  found  to  his  cost' — against  his  own  soul.  What 
must  then  be  the  fear  o/'the  Great  King  !  'Armies  of  terrors  and 
doubts  are  nothing  to  a  look  of  his  angry  countenance.  "  O  Lord," 
says  that  holy  man,  (considering  the  frailty  of  poor  man,  and  the 
power  of  Gi)d)  "who  knoweth  the  power  of  thine  anger  !  accord- 
ing to  thy  fear,  so  is  thy  wrath."  '^  Even  "  a  little  kindling"  is  ruia 
past  conception,  without  remedy.''  Nay — his  very  "enduring  long- 
suffering"  kindles  the  fire  more  fiercely  for  "the  vessels  of  wrath," 
whose  aggravated  provocations  of  it  have  "  fitted  them  for  destruc- 
tion."* 'Miserable  sinner !  deprecate  his  wrath.  Seek  a  Mediator. 
Beware  of  continuing  to  sin.'^ 

3.  It  is  an  honor  for  a  man  to  cease  from  strife :  but  every  fool  will  be  meddling 

The  opposition  of  this  precept  to  the  maxims  of  the  world  proves 
it  to  be  from  God.  A  world  of  sin  must  always  be  a  world  of  strife, 
because  governed  by  "  the  wisdom  that  descendeth  not  from  above," 
the  parent  of  "  s/r//e,  confusion,  and  every  evil  work."'"  And  yet 
an  evil  world  is  a  fine  theatre  for  the  display  of  the  grace  of  God,  in 
the  fruits  of  "  the  wisdom  that  is  from  above" — meekness — gentle- 
ness." We  have  been  before  reminded,  that  "  it  is  the  glory  of  a 
man  to  pass  over  a  transgression'"^ — here  to  cease  from  strife. 
Many,  from  the  love  of  quiet,  if  not  from  a  better  motive,  would 
overlook  an  injury.  Yet  if  they  were  embroiled  in  strife,  they 
would  feel  their  honor  at  stake — not  in  ceasing  from  i^,  but  in  fol- 
lowing it  up — striking  the  last  blow.  Far  more  difficult  is  it  to 
gather  back  the  waters  once  let  out,  than  to  restrain  them  within 
their  proper  bounds.  To  "  leave  off  contention, ""^  especially  when  we 
see  that  we  are  in  the  wrong — or  if  in  the  right — that  no  good  will 
come  from  it — this  "is  an  high  honor  for  a  man — a  noble  triumph 
over  the  flesh.""*  Abraham  thus  ceased  from  strife  by  disinter- 
ested concession."^  Isaac  showed  himself  a  man  of  peace  under 
the  vexatious  annoyance  of  the  Phihstines.'^  The  prophet  "  went 
his  way,"  to  prevent  a  further  kindling  of  anger. "'^  But  how  much 
more  commonly  is  strife  fed  by  the  folly  of  man's  pride,  than  ex- 

1  Chap.  xix.  12.  2  i  Kings  ii.  28—34. 

3  1  Sam.  xix.  4 — 6.     Comp.  Eccl.  x.  4.  <  Chap.  xvi.  14.     Esth.  vii.  8. 

5  1  Kings  ii.  23.  «  Leighton's  Sermon  on  Jer.  x.  23,  24.     Ps.  xc.  11. 

7  Ibid.  ii.  12.  s  Ro„j  jx.  22.  s  Geier  in  loco. 

10  Jam.  iii.  14—16.  "  Ibid.  17,  18.  12  chap.  xix.  11. 

'3  Chap.  xvii.  14.     Indeed — as  Schiiltens  remarks — Solomon  is  here  giving  full  sirrni- 
ficance  to  this  former  proverb,  which  however — he  adds — '  considered  by  itself,  strongly 
sets  out  the  disgraceful  and  most  dishonorable  lust  of  quarrelling.' 
i<  Chap.  xvi.  32.    Rom.  xii.  21.  »  Gen.  xiii.  8,  9.  «  lb.  xxvi.  17—31. 

17  Jer.  xxviii.  11. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  283 

ting-uislied  by  a  peaceful  and  loving  spirit !'  The  meddling  fool 
rushes  into  strife  as  his  element^ — a  torment  to  himself,  and  a  plague 
to  those  around  him.  To  return  "a  soft  answer"  to  "grievous 
words''^ — to  keep  out  of  the  way  of  an  angry  person/  is  the  path 
of  wisdom.  "  Put  on  meekness,  long-suHering — let  the  peace  of 
God  rule  in  our  hearts"^are  the  marks  of  "  the  elect  of  God" — the 
example  of  our  Divine  Master.^ 

4.  The  sluggard  will  not  plow  by  reason  of  the  cold :  therefore  shall  he  beg  in 
harvest,  and  hace  nothing. 

Again^  are  we  instructed  by  a  vivid  picture  of  a  most  baneful 
vice.  The  sluggard  always  has  his  excuses  ready,  to  shift  off'  any 
work  that  requires  exertion.  He  ivill  not  ploio  by  reason  of  the 
cold;  although  the  season  (our  autunm)  offered  no  hindrance, 
where  the  heart  was  in  the  work.  And  does  not  the  most  trifling 
difficulty  hinder,  where  the  heart  is  cold  in  the  service  of  God  1 
Let  the  professor  ask  himself —Have  his  prayers  during  his  whole 
life  cost  him  exercise  answering  to  one  hour's  ploiving  ?  What 
has  he  given  to  God  but  the  shadow  of  duties,  when  the  world  has 
had  his  full  glow  and  energy  '!  The  flesh  flinches  from  suffering  ; 
and  even  under  the  wakefulness  of  temporary  conviction,  the  heart 
is  "  sorrowful"  at  the  requisitions  of  Christianity,  which  it  cannot 
admit.'^  Farewell  heaven  forever,  if  it  nmst  be  obtained  at  such  a 
cost !  How  affecting  is  the  contrast  between  our  work  for  Christ, 
and  his  work  for  us — We  grudging  exercise  for  him  ;  He  so  filled 
with  the  absorbing  interest  of  his  work  for  us — "  How  am  I  strait- 
ened until  it  be  acconiplished  !"^ 

But  the  sluggard  must  reap  the  fruit  of  his  sin.  If  he  will  not 
plow  in  the  seed-time,  he  cannot  reap  in  harvest.  At  that  happy 
season — the  recompense  of  the  laborer's  toil — he  shall  beg,  and  have 
nothing.  '  Men's  hearts  are  justly  hardened  against  that  man,  who 
by  his  own  sloth  and  wilfulness  hath  brought  himself  to  want.'* 
And  what  else  can  the  spiritual  sluggard  look  for  l  The  cold 
keeps  him  heartlessly  from  the  house  of  God.  His  soul  is  therefore 
perishing  for  lack  of  food.  If  wishing  would  secure  heaven,  who 
would  miss  it  ?  But  heartless  wishes,  without  the  crucifixion  of 
the  flesh,  will  stop  short  of  the  prize.  Millions  have  perished  in 
serious  religion  from  want  of  diligence  and  self-sacrificing  devoted- 
ness.  And  what  will  it  be  to  beg  in  the  great  harvest,  and  beg  in 
vain;'"  then  to  have  all  wicked  excuses  silenced, — and  the  fearful 
doom  pronounced  upon  the  unprofitable  servant !'' 

Christian  professor !  Is  it  time  to  stand  idle,  when  we  stand  at 
the  door  of  eternity  ?  to  be  slack,  when  so  near  our  great  salvation?'^ 
•  Blessed  are  those,  who  have  sown  much  for  God  in  their  life- 
lime.     Oh  !  the  glorious  harvest  that  those  shall  have  !     The  very 

1  Judg.  viii.  1 ;  xii.  1. 

2  Chap,  xviii.  6 ;  2  Sam.  x.  1—14 ;  2  Kings  xiv.  8.  ^  Chap.  xv.  1. 

<  Chap.  xxii.  24;  xxv.  8.  5  Col.  iii.  12—15.  «  Chap.  xix.  15,  24. 

7  Matt.  xix.  21,  22.  8  Luke  xii.  50.  »  Poole's  Annotations. 

10  Matt.  xxv.  3—9.     Luke  xvi.  24.        n  Matt.  xxv.  26—30.  '2  Rom.  xiii.  11. 


284  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

angels  shall  help  them  to  take  in  their  harvest  at  the  great  day. 
And  Oh  !  the  joy  that  there  shall  be  in  that  harvest !  The  angels 
will  help  to  sing  the  harvest-song,  that  they  shall  sing,  who  have 
been  sowers  of  righteousness  !'^ 

5.  Counsel  in  the  heart  of  man  is  like  deep  water;  but  a  man  of  understanding 
will  draw  it  out. 

The  depths  m  the  heart  of  man  are  not  easily  fathomed.  Of- 
ten is  it  the  subtilty  of  evil.^  David  was  duped  by  the  smooth 
promises  of  SauV  and  afterwards  by  the  religious  hypocrisy  of  his 
ungodly  son.^  The  counsel  of  Daniel's  enemies  was  too  deep  for 
Darius  to  see  the  bottom  of  it.'^  The  counsel  of  Herod  probably 
bhnded  the  wise  men  as  to  his  real  intentions.^  And  yet  a  man 
of  understanding  will  often  draw  out  the  subtle  counsel,  and  set 
it  in  its  true  light.  David  described  the  deep  counsels  of  his 
enemies,  as  one  who  had  penetrated  the  bottom.^  Job  accurately 
discovered  the  true,  but  indirect  counsel  of  his  mistaken  friends.^ 
Paul  drew  out  the  secret  counsel  of  sellishness  in  the  schismatical 
preachers  of  the  gospel.^ 

But  let  us  look  at  the  bright  side.  Observe  the  man  of  God — in- 
structed by  God.  Natural  sagacity  of  intellect  is  deepened  and 
enlarged  by  spiritual  light.  His  mind  is  enriched  with  the  fruits  of 
scriptural  study  and  meditation — here  are  tlie  deep  waters  of 
heavetdy  counsel.^^  The  talkative  professor  in  his  superficial  judg- 
ment sees  nothing.  But  a  man  of  understanding  will  discern 
and  draw  out  valuable  instruction.  The  Q,ueen  of  Sheba  thus 
drew  out  from  the  wise  man's  capacious  well,  deep  and  wholesome 
water.^^  Often,  however,  men  of  a  comprehensive  mind  have  little 
sympathy  with  general  intercourse.  We  may  be  in  contact  with 
them,  without  consciousness  of  their  worth.  The  ivaters  are 
deep.  But  there  is  no  bubbling  up.  Yet  a  well  directed  excite- 
ment will  draw  out  flowing  water  from  the  well-spring  of  wisdom. 
And  often  the  intercourse — hitherto  lost — with  a  godly  and  ex- 
perienced minister,  or  a  soundly  instructed  Christian,  becomes  most 
precious, — "He  that  walketh  with  wise  men  shall  be  wise.'^  But 
above  all  is  to  be  prized  familiarity  with  tlie  deep  waters  of  the 
counsel  of  God.  Say  not — "  I  have  nothing  to  draw^  with,  and 
the  well  is  deep.'"^  A  thinking  habit  in  a  prayerful  spirit  will 
enable  you  •'  with  joy  to  draw  water  from  the  wells  of  salvation.'"* 
Nay — will  it  not  bring  into  your  own  soul  "  a  well  of  water,  spring- 
ing up  unto  everlasting  life  ?'* 

6.  Most  men  will  proclaim  every  one  Ms  oion  goodness ;  hut  a  faithful  man  who 
can  find  1 

The  last  Proverb  showed  the  depth  of  the  heart — this  is  deceit- 

1  Burroughs  on  Hosea  x.  12.  2  Jer.  xvii.  9. 

3  1  Sam.  xviii.  17—26.  <  2  Sam.  xv.  7—9.  s  Dan.  vi.  4—9. 

6  Matt.  ii.  8.  "^  Ps.  Ixiv.  5,  6;  cxix.  98.  »  Job  xxii.  27,  28. 

9  Phil.  i.  15.  ^"  Chap,  xviii.  4.     Contrast  xxvi.  7,  9. 

11  1  Kings  X.  1—7.  »2  Chap.  xiii.  20.  "  John  iv.  11. 

"  Isa.  xii.  3.  '5  John  iv.  14. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  285 

fulness  and  pride.  Judge  a  man  by  his  own  estimate  of  himself  • 
and  we  need  no  furtlier  proof  of  his  want  of  self-i^nowledge.' 
Even  the  ungodly  'proclaims  his  own  goodness.  '"Jehu  took  no 
heed  to  walk  in  the  way  of  the  Lord."  ^till — said  he — "  come,  see 
my  zeal  for  the  Lord.'"^  Absalom,  while  treason  was  at  work  with- 
in, "  stole  the  hearts"  of  the  people  by  his  loud  pretensions  io good- 
ness.^ The  whole  nation,  while  given  up  to  all  manner  of  iniqui- 
ty, boasted  of  its  integrity.^  The  Pharisee  -proclaimed  his  good- 
ness at  the  corner  of  the  streets' — yea — even  in  the  presence  of 
his  God.^  Such  is  the  blindness  of  a  self-deceiving  heart !  Lord  ! 
teach  me  to  remember — "  That  which  is  highly  esteemed  among 
men  is  abomination  in  the  sight  of  God.'"" 

After  all,  however,  does  not  this  glass — honestly  used — exhibit 
more  resemblance  to  our  own  features,  than  we  would  readily  ad- 
rait  ?  We  all  condemn  the  Pharisaic  broad  open  boasting.  But 
too  often  we  eagerly  catch  at  the  good  opinion  of  the  world.  Con- 
trivance is  made  to  gain  the  shadowy  prize  !  A  seeming  back- 
wardness and  retiredness  is  only,  in  order  that  others  may  bring 
us  forward.  Care  is  taken  that  it  be  known  that  ioe  were  the 
authors,  or  at  least  had  a  considerable  part,  in  some  work  that 
might  raise  our  name  in  the  Church.  Sometimes  w^e  are  too 
ready  to  take  a  degree  of  credit  to  ourselves,  which  we  do  not 
honestly  deserve  ■,^  while  we  shrink  from  real  reproach  and  obloquy 
for  the  gospel's  sake. 

In  opposition  to  this  self-complacent  goodness,  Solomon — an 
accurate  observer  of  human  nature — exclaims  almost  in  despondency 
— A  faithful  mmi,^ — as  a  parent — a  reprover — an  adviser— one 
"without  guile" — whocanfiadl  Canst  thou  find  him  in  thine 
own  sphere?  Look  closer — view  thyself  in  the  glass  of  the  word. 
Does  thy  neighbor— thy  friend— find  thee  faithful  to  him?'" 
What  does  our  daily  intercourse  witness  ?  Is  not  the  attempt  to 
speak  what  is  agreeable  often  made  at  the  expence  of  truth  ?  Are 
not  professions  of  regard  sometimes  utterly  inconsistent  with  our 
real  feelings?  In  couuuon  life,  where  gross  violations  are  re- 
strained, a  thousand  petty  oflences  are  allowed,  that  break  down 
the  wall  between  sin  and  duty,  and  on  the  first  step  of  forbidden 
ground  bring  the  charge  of  guilt.  Never  let  it  be  forgotten,  that 
the  sound  influence  of  the  virtues  of  society  can  only  be  maintained 
by  the  graces  of  the  gospel.  Never  let  the  Christian  professor  deem 
moral  integrity  to  be  a  low  attainment.  The  man  of  God  bursts 
forth  into  fervent  praise  for  the  upholding  grace  of  God."  And 
what  can  bring  greater  honor  to  God,  than  the  proof  manifested  in 

>  Chap.  xvi.  2.  2  2  Kings  x.  16,  19—31.  3  2  Sam.  xv.  1— G. 

«  Jer.  ii.  23,  35;  v.  1.     Comp.  Rom.  ii.  17—23. 

5  Matt.  vi.  1,  2,  5,  10;  xxiii.  5.     Comp.  chap,  xxvii.  2.  s  Luke  xviii.  11,  12. 

'  Ibid.  xvi.  15. 

8  Chap.  XXV.  14.  Thus  Lysias  the  chief  captain  represented  to  the  rrovernor,  that  he 
had  interposed  for  Paul  from  his  zeal  for  a  Roftian  citizen  ;  when  the  simple  truth  was, 
that  he  was  ignorant  of  the  fact  at  the  time,  and  was  about  to  scourge  him  as  a  rebel. 
Acts  xxiii.  27,  with  xxi.  38,  xxii.  24. 

»  Ps.  xu.  1.     Comp.  Mic.  vii.  1,  2.  »»  Ibid.  ci.  6.  »  Ibid.  x]i.  U,  12. 


286  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

the  conduct  of  his  people,  that  tlieir  daily  transactions  are  ani- 
mated with  tlie  soul  of  integrity — that  their  word  is  unchangeable? 
Never  does  godliness  show  more  bright  than  in  "  showing  all  good 
fidelity  in  all  things.'" 

7.  The  just  man  walkeih  in  his  integrity :  his  children  are  blessed  after  him. 

The  faithful  7nan  is  here  fully  drawn — rich  in  the  blessing  of 
his  God.  Take  the  history  of  the  father  of  the  faithful — Abraham 
was  the  just  man — accepted  with  God,  and  ^'■walking  before  him" 
in  his  integrity.  And  did  not  the  covenant  of  his  God  engage  an 
everlasting  blessing  for  his  chiUlven  after  him  'P  And  thus  does 
every  child  of  Abraham,  walking  in  the  sam,e  integrity,  secure 
"an  inheritance  for  his  children's  children."^  It  is  '  not  however 
for  the  merits  of  the  parents,  that  they  deserve  it ;  but  such  is  the 
mercy  of  God  to  the  root  and  the  branches,  that,  because  the 
fathers  are  loved,  their  children  also  are  embraced.'^  But  we  must 
show  our  integrity.^  as  did  our  father  Abraham,  in  the  practical 
habit  of  faith  ;  not  only  "  taking  hold  of  the  covenant"  on  our 
children's  behalf,  but  bringing  them  under  the  yoke  of  the 
covenant.'' 

Christian  parents  ! — let  integrity  as  before  God,  be  the  standard 
of  our  family  responsibility.  Walk  not  according  to  the  maxims 
of  the  world  yourselves,  nor  allow  them  in  your  children.  Make 
God's  word — his  whole  word — our  universal  rule;  his  ways — 
however  despised— our  daily  portion.  "  Seek  first^''  for  our  chil- 
dren as  for  ourselves,  "  the  kingdom  of  God  and  his  righteous- 
ness."^ Thus  walking  in  our  integrity — look  for  the  honored 
blessing  of  being  the  parents  of  a  godly  race.  Our  children  are 
blessed  after  us. 

8.  A  king  that  sitteth  in  the  throne  of  judgment  scattereih  away  all  evil  vnth 
his  eyes. 

This  is  the  picture  of  a  godly  king,  such  as  the  wise  man's 
father  described  and  exemplified — -"just,  ruling  in  the  fear  of 
God  f  making  it  his  great  care  and  business  to  execute  judgment. 
In  those  days  he  sat  himself  on  the  throne  of  judgment,  and 
decided  the  law.**      And  such  might  be  conceived  to  be  his  influ- 

»  Tit.  ii.  10.  2  Gen.  xvii.  1,  2,  7. 

3  Chap.  xiii.  22.     Comp.  Ex.  xx.  5,  6.     Ps.  xxv.  12,  13  ;  xxxvii.  26;  cxii.  2. 

*  Miiffet  in  loco.  '  The  branches  fare  better  for  the  sap  of  grace  in  the  root.'  Swm- 
nock's  Christian  Man's  CaUing,  i.  383,  '  Where  God  saith — He  will  be  a  God  to  the  godly 
man  and  to  his  children,  I  believe  he  intended  more  in  that  promise  for  the  comfort  of 
godly  parents,  than  most  of  theni  think  of  Acts.  ii.  39.  Gen.  xviii.  7.  '  The  children 
of  believers  are  heirs  apparent  to  the  covenant  of  grace  in  their  parent's  right.'  Ibid. 
The  True  Christian,  p.  193. 

s  Chap.  xxii.  6,  with  Gen.  xviii.  19. 

*  Matt.  vi.  33.  This  was  Mr.  Scott's  grand  rule  of  education,  and  the  manifest  honor 
which  his  Master  vouchsafed  to  his  singleness  and  integrity  in  acting  it  out,  is  well 
known.     1  Sam.  ii.  30.     See  Life,  pp.  (ill — 614. 

■?  2  Sam.  xxiii.  4,  with  viii.  15.     1  Kings  xv.  5. 

8  1  Kings  iii.  16 — 28,  with  x.  9.  A  Romish  commentator  (Corn,  a  Lapido)  mentions 
the  custom  of  St.  Louis  of  France  to  sit  twice  a  week  in  the  throne  of  judgment,  and  his 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  287 

ence,  that  the  wicked  dared  not  come  and  sin  in  his  presence. 
"Will  he  force  the  queen  also  before  mef''^ — was  the  indignant 
exclamation  of  a  sovereign,  on  feeling  not  only  his  own  rights,  but 
the  reverence  for  royalty,  grossly  outraged.  David,  as  a  man  of 
God,  and  a  sovereign  of  his  people,  could  not  endure  the  wicked  in 
his  presence.'^  And  always  in  proportion  as  the  ruler  realizes  his 
responsibility,  evil  will  be  riiade  to  flee,  and  be  scattered  away 
from  him.^ 

But  what  is  it  to  be  ever  standing  before  the  Great  King,  icho 
scatteretli  away  all  evil  icith  his  eyes  '/  "  Thou  art  of  purer  eyes 
than  to  behold  evil,  and  canst  not  look  on  iniquity.  1'he  foolish 
shall  not  stand  in  thy  sight.  All  things  are  naked  and  opened 
unto  the  eyes  of  Him,  with  wliom  we  have  to  do."^  May  the 
High  Priest  ever  stand  betw^een  the  sinner  and  the  Holy  God,  that 
whde  we  walk  iti  reverence,  we  "may  not  be  afraid  with  any 
amazement !" 

9.   Who  can  say,  I  have  made  my  heart  clean,  I  am  fure  from  my  sin  1 

Behold  the  great  King  sitting  on  the  throne  of  judgment,  and 
challenging  every  child  of  Adam — "Gird  up  now  thy  loins  like  a 
man,  for  1  will  demand  of  thee?  and  answer  thou  me."^  The 
questions  are  confounding.  The  answers  humble  us  in  the  dust — 
Who  can  say — truly  say — I  have  7nade  my  heart  clean  ^  A  sin- 
ner in  his  self-delusion  may  conceive  himself  to  be  a  saint.  But 
that  a  saint  should  ever  believe  that  he  made  himself  so — is  im- 
possible. Who  can  say — I  am  pure  from,  sin  I  What !  no  vain 
thoughts— no  sinful  imaginations — lodging  within  !  No  ignorance, 
pride,  wandering,  coldness,  worldliness,  unbelief  indulged  !  The 
more  we  searcli  the  heart,  the  more  will  its  impurity  open  upon  us. 
"  Turn  thou  yet  again,  and  thou  shalt  see  greater  abominations"* 
— evils  hitherto  unsuspected.  Vain  boasters  there  are,  who  pro- 
claim their  good  hearts.  But  the  boast  proves — not  their  goodness, 
but  their  blindness — that  man  is  so  depraved,  that  he  cannot  un- 
derstand his  own  depravity.'  What  say  they,  who  have  entered 
into  the  presence  of  the  King,  whose  holiness  scattereth  all  evils 
away?  "Behold  !  1  am  vile  !"— said  one.  "Now  mine  eye  seeih 
thee.  Wherefore  1  abhor  myself."  Woe  is  me,  said  another — 
"  for  I  am  a  man  of  unclean  lips,  for  mine  eyes  have  seen  the  King 
— the  Lord  of  hosts. "^  The  clean  heart  is  the  heart  cleansed.  If 
none  can  say — /  have  made  my  heart  clean,  myriads  can  bear 
witness  to  the  blood  of  the  Son  of  God  cleansing  it  from  guilt,^ 
and  to  the  mightiness  of  the  Creator  to  renew  it  unto  holiness.'" 

dying  charge  to  his  successor,  not  only  to  appoint  the  most  upright  juctgrs,  but  to  over- 
look them  in  the  discharge  of  their  oitire.  Does  not  the  Court  of"  the  Queen's  Bench 
suppose  the  Sovereign  to  be  sitting  tliere  in  determination  of  judgment  ? 

1  Est.  vii.  8.  2  ps.  ci.  3—8. 

3  V.  -26  ;  XXV.  4,  5.  Comp.  2  Chron.  xv.  16.  Plutarch  relates  of  Cato,  that  such  was 
the  reverence  of  his  charactt  r,  that  the  had  women  of  Rome  could  not  l)ear  his  look. 

*  Hab.  i.  13.     Ps.  V.  5.     Heb.  iv.  13.  s  Job  xxxviii.  3.  «  Kzek.  viii,  13. 

'  1  John  i.  8.     Comp.  1  Kings  viii.  4G.     Ecc.  vii.  20.     Jer.  ii.  35.     Hos.  xii.  8. 

8  Job.  xl.  4;  xlii.  5,  6.     Isa.  vi.  5.  »  1  John  i.  7.  '"  Ps-  li-  10. 


288  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

But  are  there  not  many,  who  in  the  house  of  God  will  confess 
themselves  miserable  sinners,  and  at  the  holy  table  will  acknow- 
ledge '  the  burden  of  their  sin  to  be  intolerable,'  who  yet  will  go 
back  to  the  world,  and  boast  or  comfort  themselves  in  the  confi- 
dence of  their  goodness?  confessing  indeed,  that  they  are  sinners, 
but  stoutly  warding  off  every  charge  of  sin  ?  Ah  !  such  are  not 
the  -'heavy-laden,"  to  whom  Christ  hath  promised  "rest;"'  not 
"  the  lost, — whom  the  Son  of  Man  is  come  to  seek  and  to  save."* 
They  will  lie  beside  the  cleansing  fountain,  but  never  care  to 
"  wash  and  be  clean."  But  observe  in  this  proverb  the  fundamen- 
tals of  the  gospel — man's  total  corruption  ;  his  inability  to  make 
his  heart  clean ;  and  his  grievous  tendency  to  self-deception. 
Hence  his  need — hence — when  that  need  is  felt — -the  value  of  the 
cleansing  remedy.  "  If  I  wash  thee  not,  thou  hast  no  part  in 
me."  If  this  be  so — then — Lord — "  not  my  feet  only,  but  my 
hands  and  my  head."^  "  Wash  me  thoroughly  from  my  trans- 
gression, that  I  may  be  whiter  than  snow."  "  Create  in  me  a  clean 
heart,  O  God,  and  renew  a  right  spirit  within  me."^ 

10.  Dicers  weights  (a  stone  anil  a  stone,  Marg.)  and  divers  measures,  (an 
ephah  and  an  ephah,  Marg.)  huth  of  them  are  alike  abominaiion  to  the  Lord. 

This  probably  refers  to  the  iniquitous  custom  of  having  different 
weights  and  measures  for  buying,  and  for  selling — one  stone  too 
light — the  other  too  heavy.  Such  practices  seem  to  have  been 
among  the  crying  sins  of  the  nation,  that  brought  down  the  judg- 
ment of  God  upon  it.^  So  opposite  are  they  to  the  character  of  "  a 
God  of  truth  and  without  iniquity,"^  that  the  very  stone  and 
ephah  were  abomination  to  him?  The  disuse  of  barter,  and  the 
more  accurate  system  of  inspection,  have  in  some  measure  re- 
strained this  gross  form  of  fraud.  But  the  cheats  of  trickery  and 
close  dealing,  the  evasion  of  legal  duties,  taking  advantage  of  the 
ignorance  of  the  unwary — all  those  deviations  from  the  rule  are 
alike  ahomination  to  the  Lord.  What  a  fearful  disclosure  will 
the  great  day  make,  to  the  "  shame  and  everlasting  contempt"  of 
the  imgoilly  traliicker !  Every  man  of  moral  integrity  will  scorn 
the  flagrant  breach  of  the  golden  rule.  But^Christian — let  it  be 
a  wholesome  warning  to  remember,  that  Churches  fruitful  in  the 
graces  of  the  gospel,  needed  to  be  reminded,  "  that  no  man  go  be- 
yond or  defraud  his  brother  in  any  manner,"^  and  that  the  most 
aggravated  forms  of  deceit  were  detected  in  connection  with  a  high 
profession  of  godliness.  Let  this,  a§  every  other  temptation—  be  a 
matter  of  prayerful  watchfulness.*  And  be  not  satisfied  with  the 
restraint  from  this  hateful  vice.  But  blot  out  its  darkness  by  the 
bright  steady  shining  of  an  upright  profession,  full  of  simplicity, 

1  Matt.  xi.  28.  «  Luke  xix.  10.  ^  John  xiii.  8,  9. 

<  Ps.  li.  -2,  7,  10.  5  Hos.  xii.  7.     Amos  viii.  4,  5.     Mic.  vi.  10,  11. 

«  Deut.  xxxii.  40.  ^  V.  23;  xi.  1.     Mic.  vi.  10.     Coin]).  Ps.  v.  G. 

8  Eph.  iv.  25,  with  i.  IG.  Col.  iii.  'J,  witli  i.  3,  4.     1  Thcss.  iv.  G,  with  i.  3. 
»  1  Cor.  vi.  8,  with  i.  5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  289 

love,  self-foigetfulness,  and  active  sympathy  with  our  neighbor's 
wants. 

11.  Even  a  child  is  known  by  his  doings^  whether  his  work  be  pure,  and  whether 
it  be  right. 

Let  parents  watch  their  children's  early  habits,  tempers,  doings. 
Generally  the  discerning  eye  will  mark  something  in  the  budding 
of  the  young  tree,  by  which  the  tree  in  maturity  ifiay  be  known. 
The  child  will  tell  what  the  man  will  be.  No  wise  parent  will 
pass  over  little  faults,  as  if  it  was  only  a  child  doing  childish  things. 
Every  thing  should  be  looked  at  as  the  index  of  the  secret  principle, 
and  the  work  or  word  judged  by  the  principle.  If  a  child  be  de- 
ceitful, quarrelsome,  obstinate,  rebellious,  selfish,  how  can  we  help 
trembling  for  his  growth  ?  A  docile,  truth-loving,  obedient,  gen- 
erous child — how  joyous  is  the  prospect  of  the  blossom  and  Iruit. 
from  this  hopeful  budding!  From  the  childhood  of  Samuel,^ 
Timothy,^  nmch  more  of  the  Saviour,^  we  could  not  but  anticipate 
what  the  manhood  could  be.  The  early  jmrity  and  right  princi- 
ples promised  abundant  and  most  blessed  fruit. 

But  do  we  mourn  over  the  evil  of  our  child,  specially  when  tra- 
cing it  to  its  original  source?  Oh  !  let  it  be  our  stimulus  to  ear- 
nest and  persevering  prayer — to  the  diligent  use  of  the  appointed 
means  for  that  entire  change  of  heart  and  nature,  which  we  so  in- 
tensely desire.  Take  the  child  to  the  covenant  of  grace.  Put  the 
finger  on  the  parental  promise,^  and  plead — "  Remember  the  word 
unto  thy  servant,  whereon  thou  hast  caused  me  to  hope."^  The 
answer  may  be  delayed.  But  "  though  it  tarry,  wait  for  it.  For  at 
the  end  it  shall  come ;  it  shall  not  tarry."  Meanwhile  "  live  by 
faith"' — work  in  faith.  Despair  not  of  the  grace  of  God.  Doubt 
not  his  faithfidness.  Hold  on  in  active  energy  and  patient  hope. 
The  prodigal  shall  yet  return.  "  The  end  of  the  Lord"  will  put 
unbelief  to  shame.** 

12.  The  hearing  ear,  and  the  seeing  eye,  the  Lord  hath  made  both  of  them. 

Seeing  and  hearing  are  the  two  senses,  by  which  instruction  is 
conveyed  to  the  mind.  They  are  component  parts  of  that  Divine 
structure,  so  "fearfully  and  wonderfully  made."^  The  natural 
senses  are  gifts  common  to  all.  The  spiritual  senses  are  the  spe- 
cial gifts  of  sovereign  power  and  grace."*  It  was  left  for  man  to 
make  the  ear  that  cannot  hear,  and  the  eye  that  cannot  see ;  and 
then  to  degrade  himself  to  the  senseless  level,  by  worshipping  the 
work  of  his  own  hand.''  But  the  hearing  ear,  and  the  seeing  eye, 
the  Lord  hath  made  hath  of  them. 

1  '  A  child  is  known  by  his  conversation.'     Bp.  Covenlale. 

2  1  Sam.  i.  28  ;  ii.  26;  iii.  If),  20.  3  2  Tim.  iii.  14,  15,  with  i.  5.     Phil.  ii.  20,  21. 
*  Luke  ii.  50 — 52.  s  Gen.  xvii.  7. 

6  Ps.  cxix.  49.  1  Hab.  ii.  3,  4.  «  Jam.  v.  11. 

3  Ps.  cxxxix.  14.  (^omp.  Ps.  xciv.  9.  Ex.  iv.  II.  The  celebrated  Gulen  i.s  said  to 
have  been  converted  from  Atheism  by  an  attentive  observation  of  the  perfect  structure  of 
the  eye.  i"  Matt.  xiii.  16,  with  Deut.  xxix.  2 — 4.  "  Ps.  cxv.  4 — 8. 

37 


290  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Man  is  deaf  and  blind  in  the  things  of  God — "  Having  ears,  he 
hears  not ;  having  eyes,  he  sees  not.'"  The  voice  of  mercy  is  disre- 
garded. To  iiis  need,  and  to  his  remedy,  he  is  aUke  insensible. 
His  ear  is  open  to  sound  advice,  to  moral  doctrine,  to  the  dictates 
of  external  decency.  But  as  to  the  gospel — he  is  a  perfect  statuary, 
without  life.  All  his  senses  are  blinded,  deadened,  chained.^  His 
moral  disabilities  can  only  be  removed  by  that  almighty  power, 
which  on  earth  gave  ears  to  the  deaf,  and  sight  to  the  blind. ^  As 
soon  could  we  create  our  natural,  as  new-create  our  spiritual,  self. 
'  The  hearing  ear,  which  Solomon  intends  is  that,  which  believeth 
and  obeyeth  what  it  heareth.  The  seeing  eye  is  that,  which  so 
seeth,  as  that  it  foUoweth  the  good  which  it  seeth.'^  But  who  of 
us,  whose  ears  are  wakened,  and  whose  eyes  are  opened,  but  will  re- 
joice in  the  adoring  acknowledgment — The  Lord  hath  made  both 
of  them.  Would  Lydia  have  ascribed  "  the  opening  of  her  heart" 
with  a  new  power  of  attention  and  interest,  to  her  own  natural  ef- 
fort V  O  my  God — may  the  ears  and  eyes  ivhich  thou  hast  made 
be  for  thyself  alone !  to  hear  thy  voice^ — to  "  behold  thy  beauty  l'"" 

13.  Loce  not  sleep,  lest  thou  come  to  poverty ;  open  thine  eyes,  and  thou  shall 
be  satisfied  with  bread. 

Use  '  sleep,  as  tired  nature's  sweet  restorer.'^  So  man  requires  it. 
So  God  graciously  gives  it.'  Without  it  "  man"  could  not  "  go  forth 
to  his  work  and  to  his  labor.'""  Thus  recruited  for  the  active  di- 
ligence of  the  day,  he  opens  his  eyes  ;  "  in  the  sweat  of  his  brow 
he  eats  his  bread,^^  and  is  satisfied  with  itJ^  But  love  not  sleep 
for  its  own  sake.  The  indulgence  is  a  baneful  and  ruinous  habit, 
by  which  the  man  of  talent,  who  has  much  responsibility  upon  his 
hand,  and  no  heart  to  act  up  to  it — cometh  to  poverty.  Valuable 
opportunities  for  improvement  are  let  slip,  and  "  the  strong  man 
armed"  readily  takes  possession  of  his  prey.''^  Strange  inconsis- 
tency and  delusion !  Man  wishes  for  a  long  life,  and  yet  wilfully 
shortens  the  life  given  him,  by  dozing  it  away  in  sleep  !'^  The  time 
given  for  eternity  is  Avasted.  The  talent  entrusted  for  tiading  is 
hid  in  a  napkin.  Nothing  is  done  for  God — for  the  soul— for  his 
fellow-creatures — for  heaven.  Justly  is  he  cast  out  as  a  wicked, 
because  a  slothful,  servant.'^ 

Should  not  those  of  us,  who  are  of  a  drowsy  habit  of  body,  listen 
to  the  call — Love  not  sleep  ?  Here  perhaps  may  be  the  Christian 
conflict.  Could  ye  not  "  in  the  house  of  God"  watch  one  hour  ? 
"Watch  and  pray,  that   ye  enter  not  into  temptation.'"^     When 

i  Matt.  xiii.  13,  14.  2  2  Cor.  iv.  3,  4. 

•3  Mark  vii.  34 ;  viii.  22 — 25,  with  Isa.  xxxv.  5.  *  Caryl  on  Job  xxxiv.  3. 

s  Acts  xvi.  14.     Coinp.  Isa.  1.  4.  si  Sam.  iii.  9.     Ps.  Ixxxv.  8. 

7  Ps.  xxvii.  4 ;  Ixiii.  2.  »  Young.  »  Ps.  iii.  5 ;  iv.  8  ;  cxxvii.  2. 

10  Ibid.  civ.  23.  "  Gen.  iii.  19.  ^^  chap.  vi.  9—11. 

13  Chap.  xix.  15.  Dr.  Doddridge's  life,  though  far  from  reaching  the  age  of  man  (Ps. 
xc.  10,)  was  yet,  by  the  resistance  of  this  besetting  temptation,  virtually  extended  to  the 
ordinary  bounds.  By  this  successful  energy  of  redeeming  time  from  sleep,  he  accom- 
plished his  invaluable  work  in  the  midst  of  multiplied  engagements.  See  Family  Ex- 
positor on  Rom.  xiii.  13.  'i  Matt.  xxv.  14—30.  is  Ibid.  xxvi.  40,  41. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  291 

resisted,  it  is  an  infirmity  ;  when  allowed,  or  only  feebly  opposed, 
it  is  sin.  At  all  events,  in  the  service  of  God  it  is  safer  to  consider 
it — not  as  a  weariness  to  be  encouraged,  but  as  an  indulgence  to 
be  mortified,  and  that  with  vigorous  energy  of  conflict.  Else  whilst 
the  self-denying  Christian  will  open  his  eyes  and  be  filled  with 
bread,  the  power  of  the  flesh  may  impoverish  the  spirit  by  the  in- 
dulgence of  a  lifeless  habit  of  prayer,  hearing,  and  meditation. 

14.  It  is  naught,  it  is  naught,  saiih  the  buyer ;  but  when  he  is  gone  his  icay,  then 
he  boasteth. 

The  Bible  gives  abundant  proof,  that  man  has  always  been  the 
same  in  every  generation  since  the  fall.  Where  is  the  market, 
where  the  counterpart  to  this  disclosure  of  fraud  and  selfishness 
centuries  ago  is  not  found?  Commerce — the  Lord's  providential 
dispensation  to  bind  man  to  man — is  marred  by  man's  depravity. 
Solojnon  had  before  detected  the  iniquity  of  the  seller.^  Here  he 
lays  bare  the  buyei' — and  to  bring  it  home  more  closely — he  gives 
even  the  market-language — It  is  7ianght^it  is  naught — '  The 
article  is  of  an  inferior  quality.  I  can  get  it  cheaper  elsewhere. 
If  it  is  worth  so  much — yet  not  to  me — I  have  no  present  want  of 
it — no  particular  care  about  it.'  And  when,  having  struck  a 
shrewd  bargain  by  tliese  convenient  falsehoods,  he  is  gone  his  way  ; 
he  boasteth,  laughing  at  the  simplicity  of  the  seller,  and  is  probably 
highly  commended  for  his  cleverness. ^ 

The  same  principle  of  fraud  applies  to  the  seller.  If  the  one 
says — It  is  naught — it  is  nanght — the  other  no  less  eagerly  cries 
— '  It  is  good — it  is  good' — '  when  neither  of  both  speaketh,  either 
as  he  thinketh,  or  as  the  truth  of  the  thing  is.'^  The  one  is  bent 
on  buying  cheap  ;  the  other  on  selling  dear.  The  one  decries  un- 
justly ;  the  other  praises  untruly.  He  asks  one  price,  when  he 
means  to  take  another,  and  takes  advantage  of  the  confidence  of 
his  customer  to  impose  on  him  a  worthless  article.^  In  fact — '  no 
man's  experience  would  serve  him  to  comprehend,  no  man's 
breath  to  declare,  the  infinite  variety  of  those  more  secret  and  subtle 
falsehoods,  that  are  daily  invented  and  exercised  everywhere  under 
the  sun,'^ 

All  of  us  are  engaged  in  pecuniary  transactions.  With  many,  it 
is  the  main  business  of  life.  Yet  such  are  the  temptations  from 
our  own  interest  or  self-defence,  the  selfishness  of  others,  and  the 
general  example  of  the  world,  to  deviate  from  the  straight  line  ; 
that  we  should  be  most  thankful  for  this  probing  analysis  of  deceit. 

1  Ver.  14—19  are  omitted  in  LXX.  2  Ver.  10.     Comp.  Eccl.  xxyii.  2. 

3  James  iv.  16.  ■•  Bp.  Sanderson's  Sermon  on  1  Sam.  xii.  3. 

5  Am.  viii.  6.  See  the  contrast  of  the  disinterested  transaction,  Gen.  xxiii.  3 — 18. 
Augustine  mentions  a  somewhat  ludicrous,  but  significant,  story.  A  mountebank  pub- 
lished in  the  full  theatre,  that  the  next  entertainment  he  would  show  to  every  man  pre- 
sent what  was  in  his  heart.  An  immense  concourse  attended,  and  the  man  redeemed  his 
pledge  to  the  vast  assembly  by  a  single  sentence—'  Vili  vultis  emere,  ct  caro  vcndere' — 
'  You  all  wish  to  buy  cheap  and  to  sell  dear,'  a  sentence  o-enerally  applauded  ;  every  one, 
even  the  most  trifling — as  Augustine  observes — finding  the  confirming  witness  in  their 
own  conscience.     De  Trin.  Lib.  xiii.  c.  3.  «    Bp.  Sanderson,  ut  supra. 


292  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

The  man  of  God  stands  on  the  frontier  of  the  line  of  demarcation, 
and  warns  against  a  sijigle  step  of  encroacliment.  Passing  over 
the  line  is  bidding  defiance  to  the  Great  King.  The  gain  may  be 
trifling.  But  the  sin  is  vast.  Enough  of  guilt  was  included  within 
the  dimensions  of  a  single  apple  to  'bring  death  into  the  world  and 
all  its  woe'  to  successive  generations.  And  here  the  law  of  God  is 
deliberately  broken;'  conscience  is  violated;  deceit  is  practised; 
"  evil  is  called  good,  and  good  evil  ;"^  our  duty  to  our  neighbor)^ 
transgressed — and  all  this  perhaps  without  a  moment  of  remorse — 
only  to  feed  man's  covetousness. 

But  do  Christian  professors  always  "  prove  themselves  clear  in 
this  matter?"  Yet  how  can  we  be  Christians  really,  if  not  rela- 
tively and  universally  ;  if  not  in  the  week,  as  well  as  on  the  Sab- 
bath ;  if  not  in  our  dealings  with  men,  as  well  as  in  our  communion 
with  God?  What  is  our  title  to  the  name  of  disciples  of  Christ, 
unless  we  yield  to  his  authority,  and  in  heart,  hand,  and  tongue, 
are  governed  by  his  laws?  Let  us  each  ask — Have  we  trembled 
before  the  solemn  warnings  of  the  great  Lawgiver?^  Are  we 
ready  to  be  tried  by  his  rules  of  guileless  simplicity^  and  reciprocal 
justice?'  Have  we  always  acted  as  under  the  eye  of  God?  Are 
there  no  money  transactions,  that  we  should  be  ashamed  to  have 
'•proclaimed  upon  the  house-tops?"  Are  we  prepared  to  go  to  the 
bar  of  a  heart-searching  God  with  "  a  conscience  void  of  offence 
both  towards  God  and  towards  man  ?"^ — Let  us  never  forget  the 
gospel  as  the  only  expulsive  prmciple  of  selfishness — in  its  active 
exercise  of  grateful  devoted  love — in  its  holy  spirit  of  "  doing  all  to 
the  glory  of  God." 

15.  There  is  gold,  and  a  multitude  of  rubies;  but  the  lips  of  knowledge  are  a 
precious  jewel. 

This  is  not  the  standard  of  the  world.  There  gold  and  rubies 
are  far  above  the  lips  of  knowledge.  So  the  young  man  made  his 
choice,  and  preferred  his  "great  possessions"  to  those  gracious 
words,  that  arrested  the  admiration  of  the  multitude.''  But  when 
"gold  is  our  hope  and  confidence,"  it  will  surely  be  our  ruin.* 
Solomon's  estimate  was  that  of  one,  to  whom  "  the  Lord  had  given 
a  wise  and  understanding  heart.'"  Gold  and  precious  rubies  were 
abundant  in  his  days.'"  Yet  all  these  earthly  treasures  were  as 
nothing  in  his  eyes  in  comparison  of  heavenly  teaching.  The  lips 
of  knowledge  ivere  a  more  precious  jeivel.^^  It  is  Divine  know- 
ledge  only,  however,  that  stands  out  in  this  high  preeminence. 
Human  wisdom  may  captivate  the  imagination,  and  furnish  its 
measure  of  useful  information.     But  the  words  for  the  most  part 

'  Comp.  Lev.  xix.  18;  xxv.  14.  2  iga.  v.  20. 

3  Col.  iii.  25.     1  Thess.  iv.  6.  4  Matt.  v.  37.  5  ibid.  vii.  12. 

«  Acts  xxiv.  16.  7  Matt.  xix.  22,  with  Luke  iv.  22. 

»  Job  xxxi.  24,  with  1  Tim.  vi.  9,  10.  9  1  Kings  iii.  9.  i"  Ibid.  x.  27. 

"  Chap.  iii.  15;  viii.  10,  11,  19;  xvi.  16.  Job  gave  the  same  verdict,  chap,  xxviii. 
12—19. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  293 

die  away  upon  the  ear.  They  do  not  feed  the  heart.  They  fur- 
nish no  comfort  to  the  afflicted,  no  hope  to  the  desponding,  no 
teaching  to  the  ignorant  in  "  those  things  that  belong  to  their" 
everlasting  "peace."'  If  therefore  they  be  "goodly  pearls,"  at 
least  they  are  not  "  the  pearl  of  great  price"; — that  precious  jewel, 
which  dims  the  lustre  of  earth's  most  splendid  vanities.^ 

How  precious  a  jewel  are  the  lips  of  knowledge,  when  the 
messenger  of  the  gospel  "  bring  his  glad  tidings  of  great  joy"  to  the 
burdened  conscience — to  him  "  that  is  ready  to  perish  !"  Truly 
the  very  sound  of  his  feet  is  welcome  for  the  sake  of  his  message. -^ 
Precious  also  will  be  the  communications  of  Christian  fellowship. 
Though  falling  infinitely  short  of  the  grace  that  dwelt  in  our 
Divine  Master ;  yet,  in  proportion  as  we  are  taught  of  him,  will 
our  "tongues  be  as  choice  silver,"^  and  our  '■^lips  will  disperse 
knowledge''^  as  a  precioiis  jeioel,  enriching,  adorning  with  the 
glory  of  our  heavenly  Lord. 

16.  Take  Ms  garment,  that  is  surely  for  a  stranger;  and  take  a  pledge  of  him 
f(/r  a  strange  woman.^ 

Again  and  again  are  we  warned  against  such  suretiskij)  for  a 
stranger^ — any  new  acquaintance,  whose  company  may  entice  ; 
much  more  for  a  strange  woman,  whose  character  has  lost  all 
credit.  This  is  the  sure  road  to  beggary  and  ruin.  If  a  man  is  so 
weak  as  to  plunge  into  this  folly,  he  is  not  fit  to  be  trusted.  Lend 
nothing  to  him  without  good  security.  Nay — if  needful— take  his 
garment  as  his  pledge.  The  letter  of  the  Mosaic  law  forbad  this 
extremity.^  But  the  spirit  and  intent  of  the  law  pointed  at  the 
protection  of  the  poor  and  unfortunate  :  who  were  forced  to  borrow 
for  their  own  necessity,  and  therefore  claimed  pity.  The  command 
here  touches  the  inconsiderate,  who  deserve  to  suffer  for  their  folly, 
in  wilfully  plunging  themselves  into  ruin.  Nor  does  it  in  any  de- 
gree incur  the  just  suspicion  of  covetousne>s  or  close  dealing.  The 
love  of  our  neighbor  does  not  involve  the  forgetfulness  of  ourselves. 
The  path  of  godly  prudence  is  the  safest  for  all  parties.  It  never 
can  be  wise  to  assist,  where  kindness  only  gives  advantage  to 
hurry  on  to  ruin.  The  refusal  may  be  an  exercise  of  self-denial. 
It  is  well  that  it  should  be  so.  Let  it  be  clearly  seen  to  be  the 
sacrifice — not  the  indulgence  of  self:  prudence,  not  selfishness. 
This  grace  is  one  of  the  combined  perfections  of  Immanuel.^  Let 
it  not  be  wanting  in  the  profession  of  his  people.  It  is  necessary  to 
the  completeness  of  the  Christian  profession,  and  to  avoid  many 
occasions  of  offence  to  the  Gospel. 

1  Luke  xix.  42.  2  Matt.  xiii.  45,  46. 

3  Is.  Hi.  7.  Rom.  x.  14,  15.  Such  was  the  dehght  of  hanging  upon  the  lips  of  the 
goUien-moutheil  Chrysostoin,  that  the  common  proverb  was — Ratiier  let  the  sun  not  shine, 
than  Chrysostoin  not  preach. 

•»  Chap.  X.  21.  5  Chap.  xv.  7.  «  Chap,  xxvii,  13. 

"^  Chap.  vi.  I — 5;  xi.  15;  xvii.  18. 

8  Ex.  xxii.  26,  27.     Deut.  xxiv.  12,  13.     Comp.  Job  xxii.  6.     Am.  ii.  8. 

9  Chap.  viii.  12. 


294  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

17.  Bread  of  dece'U  b  sweet  to  a  man  ;  hut  afterwards  his  mouth  shall  be  filled 
with  gravel. 

'Holiness  is  sweet  in  the  way  and  end  too.  Wickedness  is 
sometimes  sweet  in  the  way,  but  always  bitter  in  the  end."  It  is 
with  deceit,  as  with  every  other  sin,  Satan  always  holds  out  a  bait ; 
always  promises  gain  or  pleasure  as  the  wages  of  his  service,  and 
as  surely  disappoints  the  victims  of  his  delusion."^  If  corn  be 
threshed  upon  a  gravelly  floor,  the  grating  soil  would  spoil  the 
sweetness  of  the  bread.  Oh !  how  many  has  this  arch-deceiver 
allured  by  the  siveetness  of  his  bread,  whose  7nouths  have  been 
afterwards  filed  ivith  gravel!  '  The  bread,  which  a  man  hath 
got  by  fraud  and  cozenage,  seems  sweet  and  pleasant  at  the  first 
taste  of  it ;  but  by  that  time  he  hath  chewed  it  a  little,  he  shall 
find  it  to  be  but  harsh  gravel,  that  crasheth  between  his  teeth, 
galls  his  jaws,  and  wounds  his  tongue,  and  oifends  his  palate.'^ 
'  Every  thing  gotten  wrongfully  is  here  implied.'^  Look  at  Ge- 
hazi.  What  profit  had  he  from  his  talents  of  silver,  and  changes 
of  garments  ?  Bitter  indeed  was  the  bread  of  deceit  to  him.^  Look 
even  at  Jacob — a  true  servant  of  God— and  yet  chastened  heavily 
almost  to  the  end  of  his  days  with  the  bitter  fruit  of  deceit.^  To 
the  mass  of  such  blinded  sinners,  it  is  eternal  ruin.  Whatever  be 
the  tempter's  proffered  advantage,  his  price  is  the  soul — to  be  paid 
in  the  dying  hour.  Oh  !  the  undoing  bargain  !  an  eternal  treasure 
bartered  for  the  trifle  of  a  moment !  Charmed  we  may  be  with  the 
present  sweetness — but  bitter  indeed  will  be  the  after-fruits,  when 
the  poor  deluded  sinner  shall  cry — "  I  tasted  but  a  little  honey,  and 
I  must  die."''  So  surely  is  the  bitterness  that  springs  out  of  sin  the 
bitterness  of  death  ! 

Not  a  single  step  can  be  trodden  in  the  way  of  godliness,  with- 
out an  entire  renunciation  of  every  accursed  practice.  Not  even 
the  smallest  violation  of  the  law  admits  of  palliation.  To  venture 
on  what  we  fancy  the  lesser  shades  of  sin  is  a  most  dangerous  ex- 
periment. The  smallest  sin  breaks  down  the  fence;  and,  this  once 
overstepped,  the  impulse  is  beyond  our  restraint.  Universal  up- 
rightness is  the  mark  of  the  child  of  God.  Let  the  man  of  doctrine 
exhibit  the  holiness  of  doctrine.  Never  let  our  religion  be  one 
thing,  and  our  business  another.  But  let  the  image  and  glory  of 
the  Lord  give  the  pervading  expression  to  our  whole  history. 
Every  turning  aside  from  the  straight  path  "grieves  the  Holy 
Spirit  of  God,"  darkens  the  sunshine  of  our  soul,  blasts  the  consis- 
tency of  our  profession,  and  wounds  the  church  of  God. 

18.  Every  purpose  is  established  by  counsel :  and  with  good  advice  make  war. 

This  is  true  wisdom — to  deliberate  before  we  act,  and  to  establish 
our  jfurpose  by  sound  and  experienced  counsel.     Even  the  wisest 

1  Caryl  on  Job  xx.  14.         2  Chap.  ix.  17,  18;  xxviii.  31,  32.     Job  xx.  13—16. 

3  Bishop  Hall.     Coinp.  Lam.  iii.  16.  ^  Bishop  Patrick.  5  2  Kings  v.  20— 27- 

6  Gen.  xxvii;  xlii.  3(j— 38.  ^  i  Sam.xiv.  31. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  295 

of  men  valued  this  strengthening  resource,^  God  lias  placed  us  in 
society  more  or  less  dependent  upon  each  other.  And  therefore, 
while  it  is  most  important  to  possess  a  calm  and  decided  judgment, 
it  is  not  less  so  to  guard  against  an  obstinate  and  exclusive  ad- 
herence to  our  own  opinions. ^  Especially  in  the  national  counsels 
the  rule  is  most  weighty.  Wilh  good  advice  make  war.^  Wars 
for  the  purpose  of  ambition  or  aggrandizement  can  never  be  wisely 
made.  Fearful  may  be  the  result  of  inconsiderate,  self-willed 
measures.  David  took  counsel  of  the  Lord  ;^  Nehemiah,  Avhile 
supporting  his  courage  by  faith,''  established  his  purpose  by  coun- 
sel, and  called  his  counsel  to  deliberate  in  all  emergencies.^  Ahab, 
asking  counsel  of  his  false  prophets ;''  Amaziah,  despising  the 
sound  counsel  given  to  him* — both  with  bad  advice  made  war  to 
their  own  ruin.  Even  godly  Josiah — neglected  to  establish  his 
purpose  by  the  counsel  of  the  Lord's  prophets  then  living  among 
his  people — was  chastened  with  temporal  destruction.^ 

Now  ponder  Bishop  Hall's  description  of  the  spiritual  war.  'It 
admits  of  no  intermission.  It  knows  no  night,  no  winter.  It 
abides  no  peace,  no  truce.  It  calls  us  not  into  garrison,  where  we 
may  have  ease  and  respite,  but  into  pitched  fields  continually.  We 
see  our  enemies  in  the  face  always,  and  are  always  seen  and  as- 
saulted ;  ever  resisting,  ever  defending,  receiving  and  returning 
blows.  If  either  we  be  neghgent  or  weary,  we  die.  What  other 
hope  is  there,  while  one  fights  and  the  other  stands  still  ?  We  can 
never  have  safety  and  peace  but  in  victory.  Then  must  our  resist- 
ance be  courageous  and  constant,  when  both  yielding  is  death,  and 
all  treaties  of  peace  mortal.'"^  Does  not  this  war-bring  the  greatest 
need  of  deliberate  counsel,  carefully  counting  the  cost  ;^^  cleaving  to 
our  All-wise  Counsellor'^  and  Almighty  Helper?  Yet  fear  not — 
under  the  conscious  direction  of  his  counsel,  and  support  of  his 
grace — to  take  up  the  song  of  praise — "Blessed  be  the  Lord,  my 
strength,  which  teacheth  my  hands  to  war,  and  my  fingers  to  fight  !"'^ 

19.  He  that  goetli  about  as  a  talebearer  revealeih  secrets:  therefore  meddle  not 
with  him  that  flattereth  with  his  lips. 

Never  let  us  forget,  that  all  intercourse  of  social  life  must  be 
based  on  love.  Any  breach  of  this  is  highly  displeasing  to  God. 
Witness  the  talebearer.  His  name  describes  his  work — indulging 
an  impertinent  curiosity,  making  a  tale  of  every  thing  he  sees  or 
hears.  It  is  the  business  of  his  life,  for  which  all  other  business  is 
sacrificed — as  if  the  whole  man  were  one  tongue;  in  its  restless 
babbling  discovering  the  grand  secret  of  perpetual  motion.  Such  a 
one — meddle  not  ivith  him.  We  would  not  wish  liim  to  look  over 
our  wall;  much  less  to  enter  into  our  houses;  least  of  all  to  as- 

1  1  Kings  xii.  6.  2  chap.  xv.  22. 

3  Chap.  xi.  14;  xxiv.  6;  xxv.  8.  ^  2  Sam.  v.  17 — 23. 

5  Neh.  ii   17—20;  iii. ;  iv.  1.  6  ib.  iv.  19,  20.  "  1  Kings  xxii.  6. 

8  2  Kings  xiv.  8—12.  9  Ibid,  xxiii.  29.  '"  Holv  Observations,  xxv, 

11  Luke  xiv.  31—33.   •  '2  isa.  ix.  G.  i^  Psalm  cxliv.  1. 


290  EXPOSITION    OF    THE    HOOK    OF    PROVERBS. 

sociate  with  our  family  circle,  where  his  whole  employment  would 
be  cither  to  draw  out,  or  to  put  in,  what  "  was  not  convenient.'" 

The  (la<rrant  blot,  however,  in  tiiis  contemptible,  yet  dangerous, 
character  is  his  unfaithfulness — ffoiiiff  about — revealing  secrets.^ 
This  is  peculiarly  ollensive  to  a  (Jod  of  truth.  J^^ven  when  mat- 
ters have  been  given  to  him  under  a  seal,  iiis  restless  irritation 
breaks  through  tlie  feeble  bond.  There  he  'dismantles  and  rends 
the  robe  from  tlie  [jrivacies  of  human  intercourse.  Who  entrusts 
a  secret  to  liis  friend,  goes  thither  as  to  a  sanctuary  ;  and  to  vio- 
late the  rites  of  that  is  sacrilege  and  profanation  of  friendship.'^ 
Never  let  us  think  this  to  be  a  trifle.  Never  l<;t  us  undertake  a  trust 
without  the  most  rc^solutc^  determination  of  Christian  faithfulness. 

()l)serve  his  other  naiwe^la/fcriiig  inith  /its  lips.  Thus  he 
insinuates  himself  into  Ihe  secrets  of  the  unwary,  and  gains  his 
materials  for  talebearing ;  Jlattcring  the  present  at  the  expense  of 
the  absent.  Watch  and  pray  earnestly  against  this  deadly  evil. 
Keep  thine  own  vineyard  carefully,''  Klse  if  thine  eye  be  abroad, 
when  it  ought  to  be  at  home,  it  will  be  like  "the  vineyard  of  the 
slothful,  full  of  thorns  and  nettles  ;"^  like  the  '  curious  people,'  whom 
Augustine  rebuked,  who  'pry  into  another's  heart  and  life,  but 
are  slolhfni  to  amend  their  own."^  He  diligent  in  oiu'  own  calling, 
serving  the  Lord  and  his  chinch.  Study  the  obligation  of  Christian 
character,  according  to  the  standard  of  the  Divine  Example,  where 
every  word  was  fraught  with  the  flowing  of  love.  Oh  !  how  many 
in  self-indulgence,  and  forgetfulness  of  their  own  obligation,  having 
no  employment  for  their  hands,  set  iheir  tongues  (o  work;''  bring- 
ing as  it  were  the  plague  of  flies  with  them;"  buzzing  from  house 
to  house,  from  one  neighbor  to  another,  all  th(;  report  of  evil  heard 
or  done  !  A  sharp  reproof  is  their  just  desert,  and  an  eflectual 
means  of  driving  them  away." 

20.  Whoso  curselk  hh  father  or  his  twdker,  his  lainp  shiill  hr  pul  out  in  obscure 
(larknrss. 

If  darkness  be  the  punishment — is  it  not  also  the  cause — of  this 
atrocious  sin.'  For  surely  even  the  light  of  nature  must  be  extin- 
guished, ere  the  child  should  curse  those,  who  under  God  have 
taught  it  to  speak — the  authors  and  preservers  of  its  existence — its 
greatest  earthly  benefactors.  Even  an  imdutiful  look — much  more 
a  word — is  an  oftence  against  the  connnandmimt.  AVhat  then 
must  be  the  weight  of  guilt  involved  in  tin;  cursing  of  them  !  The 
deepest  reverence  is  due  to  them  when  they  arc  dead.'"  What  then 
must  be  the  provocation  of  siiming  against  them,  while  they  arc 
living  for  their  children,  in  all  the  active,  self-denying  energy  of 

'  '  Ilic  nigor  est:  Imiic  lu,  Iloiniine,  cavcto' — is  tlio  indignant  warning  of  the  Roman 
Satyrist.     Hor.  Sat.  lib.  i.  4,  81—85. 

•-  Cliai).  xi.  l'.i.  ^  Bisliop  Taylor's  '  Sermon  on  the  Good  and  Evil  Tongue.' 

'   Mark  the  complaint,  Cha[).  i.  (>.    Compare  our  Lord's  probing  advice,  Matt.  vii.  3 — 5. 
'  Chap.  xxiv.  30,  31.  ^  Confess,  book  x.  c.  3.  ''1  Tim.  v.  13. 

"  Ex.  viii.  24.  '>  Chap.  xxv.  '23.  "•  Jer.  xxxv.  I — 10. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  297 

love  and  service !  This  cursing,  according  to  our  Lord's  standard, 
includes  "setting  light  by  father  and  mother'" — uiHiil  disobedience 
— a  fearful,  palpable  mark  of  the  last  days. '^  How  God  regards  it — 
let  his  own  curse  on  mount  EbaP — his  judgment  of  temporal  death^ 
— testify.  The  present  degradation  of  Africa  is  a  witness,  on  the 
confirming  page  of  history,  of  the  frown  upon  an  undutiful  son^ — 
his  lamp  put  out  in  darkness.^  And  if  the  temporal  sentence  of 
death  is  repealed,  the  more  awful  judgment  still  remains  unchange- 
ably upon  the  Divine  statute-book — obscure  darkness — "the  black- 
ness of  darkness" — darkness  eternal  without  a  ray  of  light — of 
which  "  blackness"  is  only  the  shadow,  to  show  what  the  sub- 
stance must  be. 

21.  An  inheritance  may  he  gotten  hastily  at  the  beginning;  but  the  end  thereof 
shall  not  be  blessed. 

The  wise  man  obviously  limits  his  observation  to  an  inheritance 
gotten  dishonestly.  The  advancement  of  Joseph  in  the  glory  of 
Egypt,'  of  Mordecai  in  the  Persian  courts,*  of  Daniel  in  Babylon® 
— was  gotten  iLastily — in  a  moment ;  yet  under  the  special  Provi- 
dence of  God.  The  evil  eye,  hasting  to  be  rich'"  or  great,  may  get 
an  inheritance  at  the  beginning ;  but  the  end  thereof  shall  be 
blasted,^'  not  blessed.  Absalom"^  and  Adonijah'^  reached  after  a 
kingdom  to  their  own  ruin.  One  king  of  Israel  succeeded  another, 
treading  on  each  other  hastily  ;  and  each  hurrying  on  to  destruc- 
tion.'^ In  our  own  history,  Richard  the  Third  ended  his  hastily 
gotten  crown  in  shame.  In  our  own  day — Napoleon  rose  with  in- 
conceivable rapidity  to  ^vadigm^ceni  inheritance.  Yet  he  finished 
his  course  in  disgraceful  banishment.  Less  splendid  possessions 
end  in  the  same  disappointment.  What  a  curse  was  that  hastily 
gotten  inheritance  of  Naboth's  vineyard  to  the  reckless  oppressor  !'^ 
Let  not  the  warning  be  in  vain — "  They  that  will  be  rich" — what 
is  the  fruit  ? — "  Many  foolish  and  hurtful  lusts — many  piercing 
sorrows." — What  is  the  end  ?  "  Destruction  and  perdition.'"* 
Place  the  cross  and  crown  of  Jesus  in  view.  The  world  fades — 
selfishness  dies — at  every  sight.  One  object  only  attracts  and 
satisfies.  "  O  my  soul !  thou  hast  said  unto  the  Lord,  Thou  art 
my  Lord — the  portion  of  mine  inheritance."^^  Here  is  blessing  be- 
yond conception — without  end. 

»  Matt.  XV.  3—6.  2  2  Tim.  iii.  2.     See  also  the  black  mark,  Rom.  i.  30,  31. 

3  Deut.  xxvii.  10. 

4  Ex.  xxi.  15,  17.  Lev.  xx.  9.  Deut.  xxi.  18—23.  Comp.  chap.  xxx.  17.  The 
Roman  punishment  for  a  parricide  was  to  be  sewed  up  in  a  sack,  and  cast  into  the  sea. 
Cicer.  pro  Sext.  Rose.  Amorino.  xi. 

5  Gen.  ix.  2^—25. 

«  Chap.  xiii.  9.  Job  xviii.  5,  6,  18.  Judg.  13.  '  The  pupils  of  his  eyes  shall  behold 
darkness.'     LXX. 

7  Gen.  xh.  14—45.  8  Est.  vi.  11 ;  viii.  15;  x.  3.  »  Dan.  ii.  46,  48. 

10  Chap,  xxviii.  20,  22.  "  n  Chap.  x.  2,  3,  xxi.  5;  xxviii.  8. 

•2  2  Sam.  XV.  10  ;  xviii.  9—17.         ^3  i  Kings  i.  5—9  ;  ii.  25.  "  Ibid.  xvi.  8—22. 

15  Ibid.  xxi.  1—15,  19.     Comp.  Job  xv.  29;  xx.  18.     Am.  viii.  4—8. 
's  1  Tim.  vi.  9,  10.  "  Ps.  xvi.  2,  5. 

38 


298  EXPOSITION  OF  THE  BOOK  OP  PROVERBS. 

22.  Say  not  tliou,  I  will  recompense  evil ;  but  wait  on  the  Lord,  and  he  shall  save 
thee. 

"Vengeance  belongeth  unto  me" — is  the  awful  proclamation  of 
God.i  Most  reverently  do  his  people  adore  this  high  prerogative.'^ 
Who  besides  is  fitted  to  wield  it  ?  He  is  Omniscient.  We  know 
but  imperfectly.  He  is  without  passions.  We  are  blinded  by  our 
selfish  lusts.  He  is  just— "without  partiality."  We  are  prejudiced 
on  our  own  side.  What  presumption,  therefore,  not  to  say — im- 
piety,— for  the  angry  worm  to  entrench  upon  his  prerogative  ! 
Revenge  is  indeed  a  cherished  lust  of  the  flesh.^  And  but  for  the 
Divine  restraint  upon  it,  this  world  would  be  an  "Aceldama— a 
field  of  blood."  But  never  did  the  Lord  allow  it  in  his  people.* 
Not  even  an  Edomite — their  most  bitter  enemy ;  not  even  the 
Egyptian — their  most  cruel  oppressor — was  to  be  "abhorred."^ 
The  folly  and  sin  of  this  passion  are  alike  manifest.  '  He  that 
studieth  revenge,  keepeth  his  own  wounds  open.'^  His  enemy 
could  not  do  him  a  greater  injury.  The  tongue  is  the  great  in- 
strument— "  speaking  like  the  piercings  of  a  sword."^  Yet  often, 
when  the  open  purpose  is  restrained,  the  passion  broods  only  the 
more  fiercely  within.'*  Or  at  least  it  is  only  a  reluctant  obedience  ; 
not  the  glorious  victory  exhibited  in  the  history  of  the  men  of  God 
— "  overcoming  evil  with  good."^ 

What  then  is  the  remedy?  In  humility  and  faith  lay  our 
matters  before  the  Lord.  Put  them  in  his  hands— ?^ai^  on  him, 
and  he  shall  save  ns.  Revenge  rises,  only  because  we  have  no 
faith.  For  did  we  believe  that  God  would  take  up  our  cause, 
should  we  not  leave  ourselves  implicitly  in  his  hands  ?  How  did 
he  plead  the  cause  of  "  the  meekest  man  upon  earth."'"  With 
what  confidence  did  David  rest  himself  in  the  midst  of  reproach  ;" 
thus  warranting  his  rule  of  faith  by  his  own  experience '.'^  And 
thus  did  David's  Lord  "commit  himself  unto  him  that  judgeth 
righteously."'^  After  this  blessed  example  therefore  "  let  those,  that 
suffer  according  to  the  will  of  God,  commit  the  keeping  of  their 
souls  to  him  in  well-doing,  as  unto  a  faithful  Creator.""  Be  satis- 
fied with  his  management.  Suffice  his  word,  that  "  he  shall 
deliver  and  save,  because  we  put  our  trust  in  him."'^    Let  us,  as 

1  Deut.  xxxii.  35.    Rom.  xii.  19.     Heb.  x.  30. 

2  Ps.  xciv.  1.     Rev.  vi.  10. 

3  So  even  the  Heathen  acknowledged  it — 

'  Est  vindicta  bonum,  et  vita,  jucundius  ipsa,.' 

Juven.  Sat.  13. 

4  Chap.  xxiv.  29.  Lev.  xix.  18.  Observe  the  identity  of  this  standard  with  that  of 
the  New  Testament— the  teaching  of  our  Lord — Matt.  v.  38,  39  ;  and  his  apostles,  Rom. 
xii.  17,  19— 21. '  1  Thess.  v.  15.     1  Pet.  iii.  9.     Comp.  Ecclus.  xxviii.  1—8. 

5  Deut.  xxiii.  7.  «  Lord  Bacon.  ''  Chap.  xii.  18 ;  xxv.  18. 

8  Gen.  xxvii.  34.     2  Sam.  xiii.  22—29. 

9  Rom.  xii.  21.     Comp.  Joseph,  Gen.  xlv.  5;  1.  20.     David,  1  Sam.  xxiv.  18—21. 
10  Num.  xii.  1— 10.  "  2  Sam.  xvi.  12.     Ps.  xxxviii.  12—15. 

12  Psalm  xxxvii.  5,  6.  i3  1  Pet.  ii.  23.  "  Ibid.  iv.  19. 

15  Ps.  xxxvii.  39,  40. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  299 

his  praying-  people,  stay  our  souls  on  the  great  consummation 

"Shall  not  God  avenge  his  own  elect,  which  cry  day  and  night 
unto  him,  though  he  bear  long  \vith  them?  I  tell  you,  that  he 
will  avenge  them  speedily."' 

23.  Divers  weights  are  an  abomina/ion  unto  the  Lord ;  and  a  false  balance  is 
not  good. 

Here  let  us  search  into  the  mind  of  God.  Thrice  does  he  bring 
home  one  point  of  practical  detail. ^  Yet  doubtless  this  is  not  a 
"vain  repetition. "2  There  is  a  "needs  be"  for  it.  Instead  of 
"precept  upon  precept,  and  line  upon  line,"^  the  infinite  "treasures 
of  wisdom  and  knowledge"  might  have  poured  forth  endless  variety 
of  instruction.  We  wonder  not  to  see  the  apostolic  ministry  once 
and  again  upon  the  same  argument  of  a  sinner's  justification  before 
God.5  And  we  gather  from  this  repetition  the  primary  importance, 
and  the  revolting  character  of  the  doctrine.®  Does  not  then  this 
continuous  inculcation  similarly  teach  the  great  weight  of  the 
principle  involved,  and  the  innate  resistance  to  its  full  operation? 
If  we  feel,  that  we  cannot  be  too  often  gladdened  with  the  mani- 
festation of  the  grace  of  God  ;  and  yet  shrink  from  a  frequent  and 
probing  application  of  practical  obligation  ;  if  we  love  to  be  told, 
what  we  owe  to  God  on  the  Sabbath,  but  revolt  from  the  minute 
detail  of  the  week — the  market  and  the  shop ;  we  do  not  receive 
the  whole  revelation  of  God,  and  therefore  do  not  savingly  receive 
any  part  of  it.  Ours  is  not  "  the  wisdom  that  is  from  above — with- 
out partiality,  and  without  hypocrisy."'' 

Most  palpable  is  the  need  for  this  repeated  word.  The  evil  runs 
throughout  our  commercial  sphere.  The  divers  iveights — though 
once  and  again  declared  to  be  abominable — yea,  an  abomination^ 

to  God — yet  how  often  are  they  palliated,  as  of  daily  occurrence 

perhaps  even  of  necessity  !  But  'the  scant  measure  will  fill  up  a 
full  measure  of  guilt,  and  the  light  weights  bring  upon  the  soul  an 
heavy  weight  of  judgment.'^  If  Job  was  fearful,  lest  his  "land 
and  furrows  should  cry  against  him,"'"  let  the  trader  beware,  lest 
his  weights  and  measures  bear  witness  against  him.  Cause  in- 
deed have  we  for  watchfulness  !  What  means  this  cumbrous  and 
expensive  machinery  of  administration,  with  all  its  checks  and 
counter-checks — its  fearful  multiplication  of  oaths  ;  but  the  humili- 
ating declaration — than  man  cannot  trust  his  fellow-man  ?  Oh  ! 
let  me  not  forget,  that  of  all  this  deceit  my  heart  is  the  native  soil ; 
that  nothing  but  the  culture  of  Divine  principle  keeps  down  these 
poisonous  weeds,  and  nourishes  in  their  room  "  the  fruits  of  right- 
eousness to  the  praise  and  glory  of  my  God."''    'The  love  of  God 

1  Luke  xviii.  7,  8.  2  Verses  10,  14,  23. 

3  Matt.  vi.  7.  4  isa.  xxviii.  10. 

5  See  Epistles  to  the  Roni-ns  and  the  Galatians.  «  Rom.  x.  2,  3. 

7  James  iii.  17.  s  chap.  xi.  1.     Mic.  vi.  10,  11. 

9  Bp.  Reynolds'  Sermon  on  Mic.  vi.  6—8.  i"  Job  xxxi.  28.         "  Phil.  i.  11, 


300  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

constrains  his  servant.  God  is  true  to  him ;  and  he  will  not  be 
false  to  Others.  God  is  merciful  to  him  ;  and  he  will  not  be  unjust 
to  others."     This  is  the  practical  influence  of  the  Gospel. 

24.  Marl's  goings  are  of  the  Lord ;  how  can  a  man  then  understand  his  own 
way  ! 

God's  uncontrollable  power  and  sovereignty  ;  man's  absolute 
dependence  and  helplessness — let  these  be  foundation  principles. 
Here  is  no  infringement  of  liberty  on  the  one  side ;  no  excuse  for 
passive  indolence  on  the  other.  Man  often  acts,  as  if  he  were  the 
master  of  his  own  purposes ;  as  if  his  goings  were  of  himself  Or 
else,  in  tlie  crude  notion  of  (he  predetermination  of  every  event, — 
instead  of  diligently  working  out  the  Lord's  purposes,  he  finds  -'his 
strengtli  is  to  sit  still."^  But  the  humble  heaven-taught  Christian 
acts  free  agency  in  the  spirit  of  dependence.  The  consciousness 
that  his  goings  are  of  the  Lord  gives  energy  to  his  faith.  It  is 
written — "The  way  of  a  man  is  not  in  himself"^  It  is  written 
again — "This  is  the  way — walk  ye  in  it."^  Thus  does  Scripture 
guard  Scripture.  Here  is  dependence  without  passivity  ;  diligence 
without  presumption  or  self-confidence.  Antagonal  principles  thus 
work  together  in  harmonious  combination. 

The  true  liberty  of  the  will  is  the  power  of  acting  according  to 
choice,  without  external  restraint.  Divine  agency,  so  far  from 
hindering  its  freedom,  removes  the  obstacle  of  a  corrupt  and  tyran- 
nizing bias.  This  let  removed,  it  acts  more  freely,  more  powerfully. 
The  man  is  not  moved  as  a  machine,  vniconscious  of  its  operations 
and  results,  but  acted  upon  by  intelligent  principles.  He  is  not 
carried  along  the  way,  but  enabled  to  walk.  He  is  "drawn,"  not 
driven  ;  "  with  the  cords  of  a  man,"  not  of  a  beast ;  and  those  cords 
so  wisely  applied,  that  they  are  felt  to  be  "  bands  of  love."^  He  is 
enlightened,  so  that  he  sees  ;  softened,  so  that  he  turns  ;  "  drawn, 
so  that  he  runs.""  He  is  moved  effectually,  but  willingly  ;  invinci- 
bly, but  without  constraint.  Nothing  is  distorted.  There  is  no 
unnatural  violence.  It  is  "  the  day  of  the  Lord's  power,"  who 
"  worketh  in  him  to  will  and  to  do  of  his  good  pleasure.'""  His 
goings  are  of  the  Lord. 

The  world  of  Providence  shows  the  same  over-ruling  agency. 
Man  determines  and  acts  freely  in  the  minute  circumstances  of  life. 
Yet  the  active  pervading  influence,  disposing  every  step  at  the 
right  time  and  place,  makes  it  plain,  that  man'' s  goings  are  of  the 
Lord.  Rebekah  came  to  the  well  just  at  the  moment,  that  Abra- 
ham's servant  was  ready  to  meet  her.  '  He  being  in  the  way,  the 
Lord  led  him.''^  Pharaoh's  daughter  goes  out  to  bathe  just  at  the 
crisis,  when  the  infant  Moses  was  committed  to  the  water.^     Was 

I  Polhill's  Speculum  Thcolo^iae,  p.  438.  «  Isa.  xxx.  7.  3  Jer.  x.  23. 

4  Isa.  xxx.  21.  5  Hos.  xi.  4.  «  Can.  i.  4.     Comp.  Ps.  cxix.  .32. 

7  Ps.  ex.  3.    Phil.  ii.  13.     Comp.  Daille  in  loco,  and  Disputation  between  Eck  and 
/arlstadt.     D'Aubigne's  History  of  Reformation,  book  v.  oh.  4. 

8  Gen.  xxiv.  15,  27.  s  Ex.  ii.  1—5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  301 

this  the  working  of  chance,  or  some  fortunate  coincidence  '?  Who 
can  doubt  the  finger,  or  the  leading,  of  God?  A  curse  of  exteraii- 
nation  was  pronounced  against  EU's  house.  The  word  was  fulfilled 
by  a  combination  of  apparently  casual  incidents,  David  flees  to 
Abimelech  for  reUef.  That  very  day  Doeg  was  there — not  in  the 
ordinary  course,  hxxi  ^'- detained  heiovQ  the  Lord."  He  gives  infor- 
mation to  his  cruel  master,  and  in  the  moment  of  anger  the  curse 
was  accomplished.^  Who  can  doubt  but  the  goings  of  Doeg  and 
of  David  meeting  together  were  of  the  Tjord  7  All  parties  acted 
freely.  What  >vas  false  in  Doeg  was  righteous  in  God,  whom  we 
adore  as  a  sin-hating  God,  even  while,  as  in  the  crucifixion  of 
Christ,^  he  makes  use  of  sin  for  the  fulfilment  of  his  own  purposes. 
Mail's  goings  therefore,  being  of  the  Lord,  must  often  be  en- 
veloped in  mystery.  How  then  can  he  understand  his  own  way  'J 
Often  does  it  run  counter  to  his  design.  The  Babel-builders  raised 
their  proud  tower  to  prevent  their  dispersion :  and  it  was  the 
very  means  of  their  dispersion.^  Pharaoh's  "  wise  dealing"  for  the 
aggrandizement  of  his  kingdom,  issued  in  its  destruction.^ 
Haman's  project  for  his  own  glory  was  the  first  step  of  his  ruin.' 
Often  also  is  the  way,  when  not  counter,  far  beyond  our  own  ken. 
Little  did  Israel  understand  the  reason  of  their  circuitous  way  to 
Canaan.  Yet  did  it  prove  in  the  end  to  be  "  the  right  way."^  As 
little  did  Ahasuerus  understand  the  profound  reason,  why  "  on  that 
night  could  not  the  king  sleep" — a  minute  incident  seeming  scarcely 
worth  recording,  yet  a  necessary  link  in  the  chain  of  the  Lord's 
everlasting  purposes  of  grace  to  his  Church.'''  Little  did  Paul  U7i- 
der stand  his  own  way,  or  suppose  that  his  '■'■  prosperous  \ow\wqY^ 
to  see  his  beloved  flock  in  Rome,  would  be  a  narrow  escape  from 
shipwreck,  and  to  be  conducted  a  prisou.^r  in  chains.**  Little  do 
we  know  what  we  pray  for.  "  By  terrible  things  wilt  thou 
answer  us  in  righteousness,  O  God  of  our  salvation."'  We  go  out 
in  the  morning,  not  understanding  our  way — ^"  not  knowing  what 
an  hour  may  bring  forth."'"  Some  turn  connected  with  our  happi- 
ness or  misery  for  life,  meets  us  before  night.  Joseph,  in  taking 
his  walk  to  search  for  his  brethren,  never  anticipated  a  more  than 
twenty  years  separation  from  his  father.  And  what  ought  those 
cross  ways  or  dark  ways  to  teach  ? — Not  constant  trembling  anxi- 
ety, but  daily  dependence.  "  I  will  bring  the  blind  by  a  way  that 
they  know  not :  I  will  lead  them  in  paths  that  they  have  not 
known."''  But  shall  they  be  left  in  the  dark  perplexity?  "  I  will 
make  darkness  light  before  them,  and  crooked  things  strait.  These 
things  will  I  do  unto  them,  and  not  forsake  them."'^  Often  do  I 
look  back,  amazed  at  the  strangeness  of  my  course — so  difl^erent' — 
so  contrary  to  my  way.     But  it  is  enough  for  me,  that  all  is  in  thine 

I  1  Sam.  ii.  30—32,  with  xxi.  6,  7;  xxii.  9—18.  2  Acts  ii.  23. 

5  Gen.  xi.  4—9.  i  Ex.  i.  8—10,  with  xiv.  30.  ^  Esth.  vi.  G— 13. 

6  Ex.  xiii.  17,  18,  with  Ps.  cvii.  7.  ">  Esth.  vi.  1. 
8  Acts  xxvii. ;  xxviii.  20  30  with  Rom.  i.  10.  »  Ps.  Ixv.  5. 

">  Chap,  xxvii.  1.  "  Gen.  xxxvii.  11—14.  ''^  I?a.  xlii.  IG. 


302  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

hands  ;  that  "  my  steps  are  ordered  of  thee.'"  I  dare  trust  thy 
wisdom,  thy  goodness,  thy  tenderness,  thy  faithful  care.  Lead 
me — uphold  me — ^forsake  me  not.  "  Thou  shall  guide  me  with 
thy  counsel,  and  afterward  receive  me  to  glory. "^ 

25.  ll  is  a  snare  in  the  man  who  devoureth  that  lohich  is  holy,  and  after  vows  to 
make  inquiry. 

In  every  path  has  the  great  fowler  laid  his  snares.  Perhaps, 
however,  the  most  subtle  are  reserved  for  the  service  of  God.  Of- 
ferings made  holi/  to  the  Lord  often  were  devoured  by  the  hypocriti- 
cal worshippers,  and  sacrilegiously  cippropriated  to  their  own  use. 
Thus  Achan — ^robbing  the  treasury  of  the  Lord — found  a  snare  to 
his  ruin.^  This  was  the  sin  of  "  the  whole  nation"— and  fearful 
indeed  was  the  judgment — "  Ye  are  cursed  with  a  curse."*  Volun- 
tary vows  were  commonly  practised,'  yet  sometimes  inquiry  tnade 
after,  which  ought  to  have  Iseen  made  before.  They  were  at  full 
liberty  not  to  vow,  but  having  vowed,  they  were  bound  to  pay.^ 

As  the  counterpart  to  this  hollow  half-hearted  profession — '  a  man 
vows  in  distress  to  give  something  to  God  :  but,  having  obtained 
his  desires,'  devoureth  that  which  is  holy,  and  after  voivs  makes 
inquiry,  '  how  he  may  be  loosed  from  this  obligation.'^  Often  too 
in  a  moment  of  excitement — perhaps  under  the  glow  of  a  religious 
meeting — has  a  sacrifice  been  pledged  to  God;  and — the  impulse 
having  subsided — after  the  vow  inquiry  is  made  how  the  bond 
might  be  retracted.  Such  evasions — what  a  revolting  exhibition 
do  they  present  of  man's  deceitfulness  !  '  He  entangleth  his  soul 
in  the  snares  of  death,  who  resumeth  unto  a  profane  use  that  which 
is  once  consecrated  unto  God  ;  and  who,  after  he  hath  vowed 
aught  unto  the  Lord,  argues  within  himself,  how  to  alter  that  holy 
purpose,  and  to  defeat  God  of  his  due.'^  Alienation  of  the  gift 
proves  the  prior  alienation  of  the  heart.  Let  Ananias  and  Sapphira 
testify,  that  God  is  a  jealous  God.^  Take  care  of  rash — be  faithful 
to  upright — engagements.  Before  entering  into  the  service  of 
God,  m,ake  inquiry  into  its  full  requisitions.  Beware  of  a  religion 
of  temporary  excitement ;  far  different  from  deep,  solid,  permanent 
principle.  And  whatever  be  the  cost,  be  true  to  the  consecration 
of  thyself  as  "  a  living  sacrifice'""  on  the  altar  of  thy  God. 

26.  A  wise  king  scattereth  the  wicked,  and  bringeth  the  tcheel  over  them. 

Solompn,  a  wise  king;  was  constantly  eyeing  his  own  responsi- 
bilities. His  standard  was — not  to  commit  wickedness  himself,'^ 
nor  to  allow  it  in  his  people  ;  to  scatter,  not  to  encourage,  the 
wicked.    As  the  husbandman's  wheel,  brought  over  the  grain,  cut 

1  Ps.  xxxvii.  23.     Comp.  chap.  xvi.  9.  2  ibid.  Ixxiii.  24. 

3  Jos.  vi.  19;  vii.  1.  4  Mai.  iii.  8—10.  5  Lev.  xxvii.  9,  10,  28—33. 

6  Deut.  xxiii.  21,  22.     Eccl.  v.  4— 6.  ■?  Bishop  Patrick. 

8  Bishop  Hall.  »  Acts  v.  1— 10,  with  Deut.  iv.  24.  i"  Rom.  xii.  1. 

"  Verse  8.     Chap.  xvi.  12.     Comp.  the  contrast,  1  Kings  xiv.  16. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  303 

the  straw,  and  separated  the  chaff;'  his  sifting  administration  of 
justice  brought  the  wheel  of  vengeance  on  the  tokked^  and  scat- 
tered them  as  worthless  chaff,^  or  crushed  tliem  in  ruin.^  In  the 
same  spirit  did  his  father  David  destroy  them,  when  they  boldly 
claimed  bis  countenance.*  Godly  Asa  removed  wickedness  from 
the  high  place  nearest  his  own  throne  and  heart. ^  Amaziah  justly 
punished  it  with  death.®  Nehemiah — that  true  reformer — rebuked 
it  even  in  the  family  of  the  high  priest. '^  Our  own  Alfred  appeared 
to  maintain  this  standard,  as  a  witness  for  God  in  an  age  of  dark- 
ness. But  it  is  the  King  of  kings  alone,  that  can  make  this  sepa- 
ration complete.  Often  does  he  sift  his  church  by  trial,  for  her 
greater  purity  and  complete  preservation.®  But  what  will  it  be. 
when  he  shall  come  "  with  his  fan  in  his  hand,  and  shall  thorough- 
ly purge  his  floor  !"'  What  a  scattering  of  chaff  will  there  be  ! 
Not  an  atom  will  go  into  the  garner.  Not  a  grain  of  wheat  will 
be  cast  away.  O  my  soul !  what  wilt  thou  be  found  at  this  great 
sifting  day  !  "  Who  may  abide  the  day  of  his  coming  ?  And  who 
shall  stand  when  he  appeareth?'"" 

27.  The  spirit  of  man  is  the  candle  of  the  Lord,  searching  all  the  inward 
parts  of  the  belli/. 

God  has  not  left  himself  without  witness  in  his  own  benighted 
world."  At  the  first  creation  bright  indeed  was  the  candle  of  the 
Lord,  shining  in  the  little  world — raan.^'^  But  every  faculty  par- 
took of  the  fall.  Still  enough  is  left  in  the  inner  mind  and  con- 
science, to  show,  even  in  the  thick  darkness  of  heathenism,  the 
Divine  perfection'^ — the  just  desert  of  sin,'*  and  even  some  faint 
glimpses  of  the  standard  of  right  and  wrong. '^  But  dim  indeed  is 
this  candle,  except  it  be  lighted  at  God's  lamp.'®  When  the  Word 
and  Spirit  of  God  give  light  to  it,  it  will  effectually  perform  its  im- 
portant  offices — (as  Bishop  Reynolds  defines  them) — 'direction,  con- 
viction, and  consolation;"^  not  "only  exhibiting  the  outward  acts, 
but  searchiiig-  the  innermost  parts  of  the  belli/— all  the  hidden 
acts  and  conduct  of  the  inner  man.'^  The  man  of  ungodliness 
would  be  glad  to  extinguish  this  candle.  He  is  too  great  a  coward 
to  venture  into  his  secret  chamber  in  the  dark  ;  yet  he  hates  the 
light,  which,  in  spite  of  all  his  opposition,  drags  forth  into  day 
many  secret  lurking  evils;  never  allowing  the  plea — "Is  it  not 

1  Isa.  xxviii.  28,  29.  This  is  an  obvious  allusion  to  the  way  of  threshing  in  the  East. 
One  mode  was  by  a  wain,  which  had  tchcels  with  iron  teeth  like  a  saw.  The  axle  was 
armed  with  serrated  icheels  throughout.  It  moved  upon  three  rollers  armed  with  iron 
teeth  or  wheels,  to  cut  the  straw.  See  Bishop  Lowth's  note  on  Isa.  xxviii.  27.  Comp. 
Amos.  i.  3. 

2  Psalm  i.  4.  3  i  Kjngg  ii.  25—46. 

<  2  Sam.  i.  2,  16  ;  iv.  5-  12.     Comp.  Ps.  ci.  7,  3.  5  2  Chron.  xv.  16. 

«  Ibid.  xxiv.  25;  xxv.  3,  4.  7  Neh.  xiii.  28,  29.  8  Amos  ix.  9. 

9  Matt.  iii.  12.  10  Mai.  iii.  2.  n  Acts  xiv.  16,  17. 

'2  Gen.  i.  26.  i3  Rom.  i.  19,  20.  ^  Ibid.  Verses  20,  21,  32. 

'5  Rom.  ii.  14,  15.  IS  Chap.  vi.  23.     Ps.  cxix.  105. 

'^  Treatise  on  the  Passions,  ch.  xli.  is  i  Cor.  ii.  11.     Comp.  Job  xxxii.  8. 


:,>•• 


304  LXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

a  little  one?"'  Most  valuable  is  this  candle ^i\\xo\\\n^  the  light  of 
God  ujDon  the  narrow  path;  so  that  we  'are  not  scrupulous  and 
nice  in  small  matters,  negligent  in  the  main  ;  we  are  still  curious 
in  substantial  points,  and  not  careless  in  things  of  an  inferior  na- 
ture ;  accounting  no  duty  so  small  as  to  be  neglected,  and  no  care 
great  enougii  for  principal  duties;  not  so  tything  mint  and  cum- 
min, that  we  should  forget  justice  and  judgment;  nor  yet  regard- 
ing judgment  and  justice,  that  we  should  contemn  mint  and 
cummin.'^ 

Now  let  me  ask — when  God  causes  his  candle  to  shed  a  clearer 
light,  can  I  abide  it?  Do  I  welcome  the  hateful  discoveries  which 
it  brings  out?  Do  I  value  its  light,  as  opening  the  secret  business  of 
communion  between  a  sinner  and  a  jealous  holy  God  ?  Do  I  exercise 
myself  to  preserve  the  light  from  being  dimmed  in  the  atmosphere  of 
sin  ;  to  guard  its  purity,  as  the  means  of  establishing  my  confidence 
with  God  P  Oh  !  let  there  be  no  inioard  jtart  of  my  soul,  where 
I  am  not  most  willing — most  earnest — to  bring  the  candle  of  the 
Lord,  that  all  secret  indulgences  may  be  searched  out  and  morti- 
fied. "  He  that  doeth  good  cometh  unto  the  light,  that  his  deeds 
may  be  made  manifest,  that  they  are  wrought  in  God."* 

28.  Mercy  and  truth  ■preserve  the  king:  and  his  throne  is  upholden  by  mercy. 

Punishment  is  indeed  a  necessary  security  against  the  infringe- 
ment of  the  law.'  Yet  a  wise  King  will  follow  the  example  of  the 
Great  Sovereign,  and  "  make  judgment  his  strange  work,"  and 
mercij  his  "  delight."^  And  so  long  as  trutli  inviolably  is  his 
guiding  principle,  the  abuse  of  mercy  need  be  liltle  feared.  Nay, 
mercy  is  the  upholding  pillar  of  his  throneJ  For  who  does  not 
know,  that,  while  truth  commands  reverence,  it  is  mercy  that  wins 
the  heart  ?  Solomon  himself  had  a  strong  body-guard  around  him, 
for  the  safety  of  his  person.*  Yet  were  the  mercy  and  truth  of  his 
government  not  only  the  most  splendid  jewels  of  his  crown,  but  the 
'best  guard  of  his  body,  and  supporters  o{  his  throne.''^ 

How  lovely  is  this  combination  in  the  administration  of  the 
Great  King !  "Justice  and  judgment  are  the  habitation  of  thy 
throne  ;  mercy  and  truth  shall  go  before  thy  face."'"  Much  more 
bright  is  the  manifestation  of  these  glorious  perfections  in  that  great 
work,  by  which  he  sacrificed  even  his  beloved  Son,  that  man  might 
be  saved  without  the  tarnish  of  one  spot  upon  his  infinitely  adorable 
name." 

29.  The  glory  of  young  men  is  their  strength :  and  the  beauty  of  old  men  is 
the  gray  head. 

Every  stage  of  life  has  its  peculiar  honor  and  privilege.  '  Youth 
is  the  glory  of  nature,  and  strength  is  the  glory  of  youth.     Old  age 

1  John  iii.  20.  «  Bishop  Hall's  Works,  viii.  112. 

3  Acts  xxiv.  16.     1  John  iii.  20,  21.  ■»  John  iii.  21.  5  Verse  26. 

6  Comp.  Isa.  xxviii.  21.     Mic.  vii.  18.  '  Isa.  xvi.  5.  »  Ca.it.  iii.  7. 

9  Trapp  in  loco.  '"  Ps.  Ixxxix.  14.  "  Ps.  Ixxxv.  10. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  305 

is  the  majestic  beauty  of  nature,  and  the  grey  head  is  the  majestic 
beauty  which  nature  hath  given  to  old  age."  Yet  these  pictures 
describe  the  use— not  the  abuse.  It  is  the  youth  usefully  exer- 
cised, especially  consecrated  to  God,  and  employed  for  his  glory. 
Otherwise,  as  an  occasion  of  wantonness^  or  vain  glorious  boast' 
— its  strength  is  its  shame,  and  will  end  in  vanity.^  The  silver 
crow  n  brings  honor,  and  reverence,  and  authority — only  •'  in  the 
way  of  righteousness."^ 

Yet  the  beauty  of  the  grey  head  is  most  likely  to  be  found, 
where  the  strength  and  glory  of  youth  have  been  dedicated  to 
God.  The  young  plant,  stunted  and  deformed  in  its  youth,  will 
generally  carry  its  crookedness  into  advancing  growth.  But  who 
can  calculate  upon  the  extent  of  fruitfulness,  where  "the  begiiming 
of  our  strength"— "  the  dew  of  our  youth"— has  been  given  to  the 
Lord  ?^  Let  youth  and  age  however  each  beware  of  defacing  their 
glory.  Each  takes  the  precedence  in  some  things,  and  gives  place 
in  others.  Let  them  not  therefore  envy  or  despise  each  other's 
prerogatives.  The  world — the  state — the  church  needs  them  both 
—Me  strength  of  youth  for  energy,  and  the  maturity  of  age  for 
wisdom. 

30.  The.  hlueness  of  a  wound  deanselh  away  evil :  so  do  stripes  the  inward  parts 
of  the  belly. 

Chastisement  is  the  Lord's  ordinance — the  pain  of  the  flesh  for 
the  subjugation  of  the  spirit;  sometimes  even  "the  destruction  of 
the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Je- 
sus."^ It  describes  not  the  gentle  stroke,  but  the  severity  of  paren- 
tal discipline  ;  not  in  pleasure  or  caprice — much  less  in  anger — but 
for  profit.**  The  diseased  body  needs  medicine  no  less  than  food, 
and  indeed  to  give  nourishment.  The  diseased  will  needs  chasten- 
ing no  less  than  consolation,  and  as  the  main  preparation  for  con- 
solation. But  if  the  blueness  of  the  wound— ihe  mark  of  severe 
chastisement — deanseth  away  evil,  is  it  not  the  lesser  evil,  as  the 
means  of  subduing  the  greater  ?  Do  not  the  Lord's  stripes  cleanse 
the  i?iward  parts?  Misery  beyond  measure  n)iserable  is  the  un- 
tamed stubbornness  of  self-will.  A  gentle  stroke  is  first  tried. 
When  this  remedy  is  ineffectual,  the  blueness  of  the  wound  is 
needful.  Manasseh's  Babylonish  chains  doubtless  prevented  the 
"everlasting  chains  of  darkness."^  Similar  discipline  Avas  effec- 
tual with  the  holy  nation,'"  the  prodigal  son,"  and  the  incestuous 
Corinthian.''^  Multitudes  have  borne  witness  to  the  love,  wisdom, 
and  power  of  their  Father's  discipline — "chastened  of  the  Lord, 
that  they  might  not  be  condeamed  with  the  world. '"^  The  evil 
was  cleared  away,  and  those,  who  groaned  under  the  stripes,  to 
ail  eternity  will  tune  their  harps  to  the  song — "  I  know,  O  Lord. 

I  Jermin  in  loco.  2  2  Sam.  ii.  14—16.  ^  Jer.  i.x.  23. 

<  Isa.  xl.  30.  5  Chap.  xvi.  3,  and  references.     Comp.  Ecclus.  xxv.  6,  7. 

«  Ps.  xcii.  13—15.  7  1  Cor.  V.  5.  «  Heb.  xii.  10. 

9  2  Chron.  xxxiii.  12,  13,  with  Jmle  6.  '»  Ibid,  xxxvi.  14—16,  with  Ez.  ix.  4. 

"  Luke  XV.  IG— 20.  12  2  Cor.  ii.  6—8.  '^  I  Cor.  xi.  32. 

39 


306  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

that  thy  judgments  are  right,  and  that  thou  in  faithfulness  hast 
aflhcted  me.'" 

Child  of  God  !  Think  of  your  Father's  character.  "He  know- 
eth  your  frame.  He  doth  not  afflict  wihingly."^  Nothing  will  be 
given  in  weight  or  measure  beyond  the  necessity  of  the  case.^  But 
truly  blessed  are  the  stripes,  that  humble  and  break  the  proud 
will/  Rich  indeed  are  "  the  fruits  of  righteousness"  from  the  con- 
flict and  suffering  of  the  flesh.^ 


CHAPTER   XXI. 


I.  The  king's  heart  is  in  the  hand  of  the  Lord,  as  the  rivers  of  water :  he 
turnelh  it  whithersoever  he  will. 

The  general  truth  here  implied  has  been  before  stated — man's 
entire  dependence  on  God.^  It  is  taught  here  by  the  strongest 
illustration — his  uncontrollable  sway  over  the  king's  heart — the 
most  absolute  and  unsubjected  will.  He  turns  all  his  most  des- 
potic rule — all  his  political  projects — to  his  own  purposes,  with  the 
same  ease,  that  the  rivers  of  loater  are  turned  by  every  inflexion 
of  the  channel.''  While  their  course  is  directed,  the  waters  flow 
naturally  and  unforced  on  their  own  level.  The  king's  heart  he 
directs  as  a  responsible  agent,  without  interfering  with  the  moral 
liberty  of  his  will. 

Nehemiah  fully  acknowledged  this  prerogative  when,  having  a 
favor  to  ask  of  the  king,  he  "prayed  unto  the  God  of  heaven."^ 
And  indeed  Scripture  witness  is  abimdant.  Abimelech's  heart  vias 
in  the  hand  of  the  Ijord  for  good.^  Pharaoh's  heart  was  turned 
towards  Joseph.'"  The  Babylonish  monarchs  shewed  kindness  to 
Daniel  and  his  captive  brethren."  The  Persian  monarchs  counte- 
nanced and  assisted  in  the  building  of  the  temple. '^  The  hearts 
of  wicked  kings  are  alike  in  the  hand  of  the  Lord  /^  yet  he  hath 
no  part  in  their  wickedness."  The  hatred  of  Pharaoh  ;  the  ambi- 
tion of  Sennacherib  and  Nebuchadnezzar, '^  were  his  instruments 
for  his  own  purposes.  Ahab's  murderous  heart  was  restrained,  and 
even  made  to  accomplish  the  downfall  of  Baal.'^     The  counsels  of 

'  Ps.  cxix.  75.  2  ihid  ciii.  14.     Lara.  iii.  33.  ^  isa.  xxvii.  8.    Jer.  x.  24. 

4  Jer.  xxxi.  18—20. 

5  Job  xxxiv.  31,  32;  xxxvi.  9,  10.     Isa.  xxvii.  9.     Heb.  xii.  11. 
*  Chap.  xvi.  1  ;  XX.  24. 

'  The  allusion  evidently  is  to  channels  made  for  the  distribution  of  waters  according 
to  will,  for  gardens  or  irrigation  of  fields.  See  Paxton's  Illustrations,  i.  173.  Bishop 
Lowth's  note  on  Isa.  i.  30.     Comp.  the  beautiful  figure,  Ecclus.  xxiv.  30,  31. 

8  Neh.  ii.  4,  5.  s  Gen.  xx.  6.     Ps.  cv.  14,  15.  i"  Gen.  xh.  37—45. 

»  Dan.  i.  19—21 ;  ii.  47—49  ;  iii.  30;  v.  29;  vi.  1—3,  28.     Ps.  cvi.  46. 
'2  Ezra  i.  1 ;  vL.  22;  vii.  27;  ix.  9.     Neh.  i.  14;  ii.  4—9.  '3  Rev.  xvii.  16,  17. 

i«  Ex.  i.  8—22.     Ps.  cv.  25.        '5  Isa.  x.  7.     Jer.  xxv.  9.        is  1  Kings  xviii.  10,  40. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  307 

the  kings  of  the  earth  against  Christ  were  under  Divine  control.' 
Thus  does  "  the  wrath  of  man  praise  him ;  and  the  remainder  he 
restrains."^  The  same  Almighty  agency  is  visible  by  its  effects  in 
the  minutest  affairs.  Ahasuerus's  sleepless  night  ;^  Nebuchad- 
nezzar's divination;^  the  appointment  of  the  year  of  general  taxa- 
tion''— these  seemingly  unimportant  events  were  turning  points  in 
the  dispensations  of  God,  fraught  with  immensely  momentous  results. 
The  history  of  our  blessed,  though  now  calumniated,  Reforma- 
tion shows  the  same  sovereign  control  of  the  royal  heart.  Henry 
VIII.  was  employed  as  an  unintentional  instrument,  and  his  godly 
son  as  a  willing  agent,  in  furthering  this  great  work.  The  recollec- 
tion encourages  us  to  refer  all  anxious  care  for  the  Church  to  her 
great  Head  ;  to  rejoice  that,  not  kings,  but  the  King  of  kings  reign- 
eth.^  And  shall  not  we  be  quickened  to  earnest  prayer  for  our 
beloved  sovereign  ;''  that  her  heart,  being  m  the  Lord^s  hand,  as 
rivers  of  water,  may  be  disposed  to  rule  for  his  glory,  as  a  nursing- 
mother  to  his  Church*— a  blessing  to  her  people? 

2.  Every  loay  of  a  man  is  right  in  his  own  eyes  :  hut  the  Lord pondereth  the  hearts. 

Let  me  be  thankful  for  the  repetition^  of  this  weighty  proverb  ; 
most  valuable  for  the  close  probing  of  my  heart,  and  the  testing  of 
the  vital  spirituality  of  my  profession.  So  "deceitful  is  the  heart 
above  all  things'""  that  it  deceives — not  others  only,  but — what 
even  Satan  never  does — itself  Every  intelligent  Christian  bears 
painful  witness  to  this  self-deception.  How  differently  we  judge  of 
the  same  action  in  others,  and  in  ourselves  !  Often  do  we  palliate, 
if  not  justify,  in  ourselves  the  very  habits,  which  we  condemn  in 
others.  Never  therefore  is  the  prayer  out  of  season — "  Search  me, 
O  God  ;  know  me,  try  me ;  show  me  to  myself"" 

Hid  as  the  self-deluded  professor  is  from  himself — his  loay  is 
right  in  his  own  eyes.  But  is  it  right  in  God's  eyes  ?  The  Lord 
•pondereth  the  heart.  Solemn  and  awakening  recollection  !  He 
thoroughly  reads  every  heart.  And  what  defilement  does  he  see 
in  those  ways  that  are  most  right  inoiir  own  eyes  !  Saul  thought 
that  he  was  serving  God  acceptably.  But  the  all-searching  eye 
discovered  pride,  covetousness,  disobedient  rejection  of  his  God.''^ 
What  more  self-satisfying  than  Israel's  strict  fast  and  humiliation  ? 
But  the  defective  motive  marred  the  sacrifice.  "  Did  ye  at  all  fast 
to  me,  even  to  me  7"^^  Little  did  the  self-complacent  ruler  sus- 
pect the  spiritual  pride,  false  confidence,  and  worldliness,  which 
his  heart-searching  God  brought  to  view,'^  And  how  much  base 
alloy  is  hidden  even  in  a  sound-hearted  profession  !  The  dis- 
ciples covered  their  own  spirit  under  the  pretence  of  vehe- 
ment zeal  for  their  Master.^'      The  Lord  pondereth  the  heart — 

1  Acts  iv.  25—28.     Comp.  John  xix.  10.  2  Ps.  Ixxvi.  10. 

3  Eslh.  vi.  1,  2.  4  Ezek.  xxi.  21.  5  Luke  ii.  1—7. 

6  Isa.  ix.  6.  7  1  Tim.  ii.  1—3.  ^  jga.  xlix.  23. 

9  Chap.  xvi.  2.  10  Jer.  xvii.  9.  "  Ps.  cxxxix.  23,  24. 

12  1  Sam.  XV.  13—26.  i3  Zech.  vii.  1—6.     Comp.  Isa.  Iviii.  3—5.    Jer.  ii.  35. 

w  Matt.  xix.  16—22.  's  Luke  ix.  54—56. 


308  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

He  "  weigheth  the  spirits"' — proving  exactly  what  is  of  him- 
self, and  what  is  of  a  baser  kind — what — liow  much — there  is 
of  God — -what — how  much — of  man.  The  principles  of  the  heart 
lie  deep.  The  work  may  be  good  in  itself.  But  what  are  the 
ends  ?  The  same  work — according  to  its  end — may  be  accepted — 
or  be  cast  away.  Jehonadab  and  Jehu  both  were  engaged  in  the 
same  exterminating  work.  With  the  one  it  was  right  service — 
with  the  other,  vile  hypocrisy.^  Self-distrust  is  therefore  the  wis-s 
dom  of  true  godliness,^  daily — hourly  trembling  in  ourselves  ;  yet 
readily  grounding  our  confidence  in  God  !  But  for  the  covering  of 
the  High  Priest,  how  could  we  stand  for  one  moment  under  the 
piercing  eye  of  our  Judge  ?  Did  our  dearest  earthly  friend  know 
what  was  passing  in  our  thoughts  at  any  one  hour,  could  he  ever 
deem  us  worthy  of  confidence  l  Must  not  his  heart  revolt  from 
contact  with  such  vileness  1  Yet  does  our  gracious  Lord — while 
pondering  our  hearts,  and  privy  to  all  their  hidden  corruptions — 
forgive — accept — yea — rejoice  in  us  as  his  people. 

3.   To  do  justice  and  judgment  is  more  acceptable  to  the  Lord  than  sacriffice. 

Did  Solomon  mean  to  undervalue  sacrifice  ?  Never  did  man 
more  highly  honor  it.^  Perhaps  the  splendor  of  his  sacrificial  ser- 
vice may  have  given  rise  to  the  national  perverted  trust  in  exter- 
nal forms.  Sacrifice  was  appointed  as  a  type  of  the  Great  Sacri- 
fice for  sin.^  But  never  was  it  intended  to  take  the  place  of  that 
universal  moral  obedience,  which  the  law  of  God  had  from  the  be- 
ginning indispensably  required.  Yet  how  soon  did  man  mistake  the 
intention  of  the  ordinance  !  How  easily  did  he  substitute  the  ofler- 
ing  of  bulls  and  goats  for  the  more  self-denying  service  of  the  heart  !^ 
Israel  abounded  in  theobservance  of  their  outward  ceremonials,  while 
indulging  the  sin  of  Sodom  and  Gomorrah.'  The  Corban  sacrifice 
stood  in  the  room  of  fihal  obligation.^  The  lesser  services  of  "  anise 
and  cummin"  were  scrupulously  observed,  to  the  neglect  of  "  the 
weightier  matters  of  the  law — -judgment,  mercy,  and  faith."' 
Justly  therefore  did  our  Lord  commend  the  "discretion"  of  the 
scribe,  who  gave  the  due  place  and  proportion  to  the  ceremonial 
and  moral  service.'"  Both  are  his  requirements.  And  a  soundly 
instructed  conscience  will  aim  at  both.  Yet  plainly  has  he  in  some 
instances  dispensed  with  the  former ;"  never  with  the  latter.'^  He 
has  accepted  the  moral  without  the  ceremonial ;  but  never  the 
ceremonial  without  the  moral,  observance.  What  would  the  world 
be  without  that  justice  and  judgment,  which  at  once  "  establish 
the  throne,"'^  "exalt  the  nation,""  and  realize  to  their  disciples  a 
true  interest  in  that  richest  of  all  possessions — the  love  of  God  !" 

1  Chap.  xvi.  2.  2  2  Kings  x.  15,  23,  31.  3  Chap,  xxviii.  26. 

4  1  Kings  iii.  4;  viii.  64—66.  5  Heb.  x.  1.  «  1  Sam.  xv.  22.     Ps.  1.  13,  14. 

t  Isa.  i.  11—17.  Comp.  Jer.  vii.  ^,  23.  Hos.  vi.  6.  Amos  v.  21—26,  with  Acts  vii. 
42,  43.     Mic.  vi.  6—8. 

8  Mark  vii.  <)— 15.  9  Matt,  xxiii.  23.  '"  Mark  xii.  32—34. 

>i  Matt.  xii.  1—7.     Acts  x.  34,  35.         '^  Matt.  xxii.  37-  39.  '3  Chap.  xvi.  12. 

'^  Chap.  xiv.  34.  '5  Chap.  xv.  9.     Comp.  Isa.  Ixiv.  5. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  309 

We  indeed  have  no  sacrifices  to  place  in  the  stead  of  these  in- 
valuable principles.  But  the  same  preference  and  indeed  exalta- 
tion of  external  service  prevails  among  us.  Whether  under  the 
grosser  form  of  Popery,  or  the  more  plausible  cover  of  Tractarian 
delusion,  it  is  the  true  religion  of  man's  heart — something  to  re- 
commend us  to  the  favor  of  God — something  easier  and  less  hum- 
bling, than  the  "  hving  sacrifice"^  for  his  service.  Christian  pro- 
fessor !  art  thou  resting  in  the  shell  and  surface  ;  or  art  thou  wor- 
shipping in  the  spirituality  of  service  ?  Dost  thou  hear  the  voice 
calling  thee  from  the  dead  forms,  to  seek  the  living  power  of  godli- 
ness? Those  externals,  that  stand  in  the  place  of  a  consecrated 
heart,  are  the  delusion  of  the  great  deceiver.  Let  thine  heart  be 
with  God,  walking  with  him  in  the  sound  exercise  of  Christian 
obligation. 

4.  An  high  look,  and  a  proud  heart,  and  the  plowing  (the  light,  Marg.)  of  the 
wicked,  is  sin. 

Another  stamp  of  abomination  upon  pride  ["^  We  cannot  mistake 
the  mind  of  God  so  continually  declared.  Yet  so  many  shapes 
does  this  sin  assume,  that  until  the  Spirit  of  God  shows  a  man  to 
himself,  he  rejects  the  idea  of  any  concern  in  it.  Nay — he  will  be 
proud  of  his  very  pride — proud  of  a  high  spirit ;  counting  a  Chris- 
tian mean  and  cowardly,  who  in  the  true  spirit  of  the  Gospel, 
yields  up  his  riglits  to  a  stronger  haud.^ 

But  not  only  the  haughtiness,  but  even  the  natural  actions — the 
plowing— of  the  wicked— is  sin.  ''  This  is  an  hard  saying— who 
can  hear  it  7"^  How  can  the  ploiving  of  the  soil — in  itself  a  duty^ — 
become  a  si)i  ?  The  motive  determines  the  act.  The  most  na- 
tural actions  are  inculcated  for  Christian  ends.«  They  become 
therefore  moral  actions — good  or  bad — according  to  their  motives. 
The  man,  who  ploivs  the  soil,  acknowledging  God  in  his  work,  and 
seeking  his  strength  and  blessing — "  does  it"  acceptably  "  to  the 
glory  of  God."  It  is  essentially  a  religious  action.  But  the  wicked., 
who  does  the  same  work  without  any  regard  to  God — for  want  of 
a  godly  end — his  plowing  is  sin.'  His  idleness  is  sin  against  a 
plain  coimnand.^  His  industry  is  the  sin  of  ungodliness — putting 
God  out  of  his  own  world.  The  substance  of  his  act  is  good. 
But  the  corrupt  principle  defiles  the  very  best  action.^  "Every 
thought,  every  imagination,  of  the  natural  heart"  is  unmixed 
"evil."^"  If  the  fountain-head  be  bitter,  how  can  the  waters  be 
pure?     Sin  indeed  defiles  every  motive  in  the  Christian's  heart. 

1  Rom.  xii.  1.  2  chap.  iii.  34;  viii.  17;  xvi.  5. 

3  Matt.  V.  39—41.     1  Cor.  vi.  7.  *  John  vi.  60. 

5  Gen.  iii.  19.  «  1  Cor.  x.  31.     Col.  iii.  17. 

">  '  Holy  intention  is  to  the  actions  of  a  man  that,  which  the  soul  is  to  the  body,  or 
form  to  its  matter,  or  the  root  to  the  tree,  or  the  sun  to  the  world,  or  the  fountain  to  the 
river,  or  the  base  to  a  pillar.  Without  these,  the  body  is  a  dead  trunk,  the  matter  is 
sluggish,  the  tree  is  a  block,  the  world  is  darkness,  the  river  is  quickly  dry,  the  pillar 
rushes  into  ilatness  and  ruin,  and  the  action  is  sinful,  or  unprofitable  and  vain.'  Bishop 
Taylor's  Holy  Living,  chap.  i.  sec.  iii. 

8  2  Thess.  iii.  10.  »  Tit.  i.  15.  '"  Gen.  ^^.  5. 


310  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

But  here  it  is  the  substance  of  sin.  In  the  one  case  it  is  infirmity 
of  walk  in  the  straight  path.  In  the  other,  it  is  an  habitual  walk 
in  a  crooked  path.  With  the  wicked — '  his  eating  as  well  as  his 
gluttony;  his  drinking  as  well  as  his  drunkenness ;  his  commerce, 
negociation,  and  trafficking,  as  well  as  his  covetousness,  and  inor- 
dinate love  of  the  world  ;  are  all  set  down  and  reckoned  by  God  for 
sins,  and  such  sins  as  he  must  reckon  for  with  God."  Fearful  in- 
deed is  his  condition.  Would  that  he  could  see  it !  Whether  he 
prays^  or  neglects  to  pray^ — it  is  abomination.  He  cannot  but  sin; 
and  yet  he  is  fully  accountable  for  his  sin.  To  die— is  to  plunge 
into  ruin.^  To  live  in  unregeneracy  is  even  worse ;  it  is  daily 
"  heaping  up  wrath  against  the  day  of  wrath. "^  Ought  he  then  to 
leave  his  duties  undone?  'The  impotency  of  man  must  not  pre- 
,  judice  God's  authority,  nor  diminish  his  duty.'^  What  then  ought 
he  to  do  ?  Let  him  learn  the  absolute  necessity  of  the  vital  change 
— 'Ye  must  be  born  again. "^  The  leper  taints  every  thing  that 
that  he  touches.  But  let  him  seek  to  the  Great  Physician,  whose 
word  is  sovereign  healing  f  whose  divine  blood  cleanses  from 
every  spot.^  His  nature  once  cleansed,  his  works  will  be  clean. 
His  thoughts  and  principles,  all  will  be  for  the  glory  of  God  ;  all  ac- 
ceptable to  God.'" 

6.  The  thoughts  of  the  diligent  tend  only  to  plenteousness ;  but  of  every  one  that 
is  hasty,  only  to  want. 

The  diligent  is  usually  contrasted  with  the  slothful :"  here  with 
the  hasty.  The  thoughts  of  each  work  their  own  fruit — for 
jplenteousness,  or  for  loaiit.  The  patient  plodding  man  of  indus- 
try perseveres  in  spite  of  all  difficulties  ;  content  to  increase  his 
substance  by  degrees,  never  relaxing,  never  yielding  to  discourage- 
ment. This  care  of  diligence  is  profitable  under  the  blessing  of 
God.'*^  '  Thou  ma3^est  as  well  expect'  (says  an  old  writer)  'riches 
to  rain  down  from  heaven  in  silver  showers,  as  to  provide  for  thy 
family  without  industry  in  thy  calling.''^*  Haste  has  much  oi  dili- 
gence in  its  temperament.  But  as  indolence  is  its  defect,  this  is 
its  excess — its  undisciplined  impulse.     The  hand  too  often  goes 

1  Bishop  Hopkins's  Works,  ii.  481.  2  Ver.  27.     Chap.  xv.  8.     Isa.  i.  13. 

3  Psahii  X.  4.  -1  Psahn  ix.  17.     Matt.  xxv.  41 — 46.  s  Rom.  ii.  5. 

6  Bishop  Reynolds's  Works,  p.  94.  i  John  iii.  7.  s  jyiatt.  viii.  1—3. 

9  1  John  i.  7. 

'"  Tit.  i.  15,  first  clause.  Many  good  commentators,  following  the  old  versions,  adopt 
the  marginal  reading.  (Comp.  xiii.  9  ;  xxiv.  20.  Job  xxi.  17.)  But  as  the  word  is  used 
in  a  similar  sense  (cha{).  xiii.  23,)  and  as  our  version  is  well  supported,  and  gives  a  most 
important  moaning,  we  have  been  content  to  adhere  to  it.  Bishop  Patrick  explains  the 
plowing  in  the  figurative  sense  of  d-vising.  But  as  the  two  first  illustrations  in  the  verse 
are  literal,  it  seems  more  consonant  to  unity  to  take  the  third  on  the  same  ground — '  What 
can  they  (the  wicked)  think,  say,  or  do  ;  even  when  they  eat,  play,  fost,  or  pray,  they 
are  always  under  the  guilt  of  sin,  because  all  flows  from  an  impure  heart,  and  the  bad 
tree  cannot  bring  fortli  good  fruit  ?'  Matt.  vii.  18.  Cartwright  in  loco.  'The  wicked 
man  hath  a  haughty  look  and  a  proud  heart.  Neither  are  his  dispositions  only  sinful. 
But  those — his  very  actions  and  endeavors — which  in  another  man  would  be  harmless, 
are  in  him  no  other  than  sin.'     Bishop  Hall.     See  also  Scott  in  loco. 

11  Chap.  X.  4  ;  xii.  24,  27;  xiii.  4.  i2  Chap.  x.  22. 

>3  Swinnock's  Christian  Man's  Calling,  Part.  i.  345. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  311 

before,  and  acts  without,  the  judgment.  The  hasty  man  is  driven 
under  a  worldly  impulse  into  rash  projects  ;  and  high-raised  delu- 
sive expectations  he  finds  to  be  the  short  and  sure  road  to  want.^ 
Need  we  remark — how  rich  the  harvest  of  Christian  diligence — 
of  patient  perseverance  in  well-doing — "  eternal  life  T^  The  hea- 
venly race  is  not  to  be  run  by  so  many  heats,  but  by  a  steady 
course.  "  Run" — not  with  haste  or  speed — but  "  with  patience,  the 
race  set  before  us."^  The  seed  springing  up  in  haste  withered.^ 
Excitement  is  delusion,  and  ends  in  disappointment.  Wliat  so 
important  as  to  cultivate  a  deep  work  of  grace,  pervading  the  whole 
man,  and  abounding  with  fruit  to  the  glory  of  God  '\ 

6.  The  gelling  of  treasures  by  a  lying  tongue  is  a  vanity  tossed  to  and  fro  of  them 
that  seek  death.  7.  The  robbery  of  the  wicked  shall  destroy  (saw,  Marg.)  them, 
because  they  refuse  to  do  judgment. 

A  graphical  picture  of  the  hasty  spirit — its  own  crooked  ways 
tending  to  want.  Ti'easures  may  be  gotten  by  lying.  But  they 
become  vamty.  They  are  "  put  into  a  bag  with  holes, '"^  and 
sink  away.  They  are  like  a  ball  tossed  to  and  fro  by  a  withering 
blast,  or  dust  and  chaff  before  the  wind.^  Unrighteous  gain  is  a 
dear  bargain.  The  wrath  of  God  mingles  gall  and  bitterness  with 
the  wages  of  iniquity.''  Eagerly  did  Judas  desire  to  get  rid  of  his 
ill-gotten  treasure  as  an  intolerable  curse.  Yet  he  could  not  fly 
from  his  torturing  conscience.     He  sought  deaths  and  he  found  it.' 

Indeed  it  is  with  the  ungodly,  as  if  they  sought  death  as  their  re- 
ward. So  fondly  do  they  love  the  way  of  eternal  death  !  Their 
own  sin  is  the  seed  of  destruction.  Their  robbery  virtually  de- 
stroys them.^  And  who  can  they  blame  but  themselves  ?  It  is 
not  ignorance,  or  inconsideration,  but  wilfulness,  that  destroys — 
because  they  refuse  to  do  judgment.  "  Know  ye  not,  that  the 
unrighteous  shall  not  inherit  the  kingdom  of  God?"^" — that  "the 
wages  of  sin"  invariably — inevitably — ^'- is  death''''V^  What  else 
did  the  robbery  of  Achan  and  Gehazi  bring  to  thein?^^  Short  in- 
deed was  the  enjoyment  of  Ananias  and  Sapphira  in  "  the  part  of 
the  price  kept  back"  at  the  expence  of  a  lying  tongue — Sudden 
and  everlasting  destruction  was  their  doom — a  beacon  to  worldly 
professors — half-hearted — self-deceiving  ! '^ 

1  Chap.  xix.  3;  xxiii.  5.  2  Rom.  ii.  7.    Comp.  Heb.  vi.  11,  12. 

3  Heb.  xii.  1.  ■)  Matt.  xiii.  5,  6,  20,  21. 

5  Hag.  i.  6.  6  Chap.  x.  2;  xxii.  8.     Jer.  xvii.  11. 

7  Zech.  V.  3,  4.  Comp.  Isa  i.  23,  24.  Jer.  vli.  9—11,  15.  Ezek.  xxii.  13,  14. 
Hab.  ii.  G— 8. 

8  Matt,  xxvii.  3—5.  9  Chap.  i.  11,  18,  19  ;  xxii.  22,  23.     Hab.  ii.  10—13.  . 
'0  1  Cor.  vi.  9.            11  Rom.  vi.  23.  12  Jos.  vii.  21—26.    2  Kings  v.  20—27. 

13  Chap.  xii.  19.  Acts  v.  1 — 10.  The  marginal  reading  seems  to  imply  aggravated 
destruction — probably  with  shame.  Comp.  2  Sam.  xii.  31.  Heb.  xi.  37.  Also  Luke 
xii.  46.  '  Search  your  chests;  search  your  hearts,  all  ye  that  hear  me  this  day  ;  and  if 
any  of  you  find  any  of  this  adulterated  gold  among  your  heaps,  away  with  it.  As  you 
love  yourselves,  away  with  it.  Else  know,  that,  as  Chrysostom  wittily  says — '  You  have 
locked  up  a  thief  in  your  counting-house,  who  shall  carry  away  all :  and — it  ye  look  not 
to  it  the  sooner — your  soul  with  it.'  Bishop  Hall's  Sermon  on  the  Righteous  Mammon. 
Works,  v.  109,  110. 


312  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

8.  The  7mij  of  man  is  froioard  and  strange  :  hut  as  for  the  pure,  his  loork  is 
right. 

Observe  the  striking  contrast — man  by  nature  ;  man  by  grace. 
Who  will  say  that  man  is  now,  as  he  first  came  from  his  Maker's 
hands?'  How  is  he  born?  Froward,  "as  a  wild  ass's  colt."- 
How  soon  does  he  develope  his  nature  !  "  Foolishness  is  bound 
up  in  the  heart  of  a  child — childhood  and  youth  are  vanity."^ 
Need  we  add  that  this  is  a  strange  way'l  How  strange  from 
God  who  made  and  loved  him  !  Turned  from  God — "  turned  to 
his  own  way  ;"^  with  no  law  but  his  lust,  no  rule  but  his  will  ;^ 
loving  his  own  hberty,  but  despising  true  liberty  ;  made  by  his 
own  self-delusion  "  the  servant  of  corruption"" — ignorant — licen- 
tious— wanton  ;  lusting  only  to  be  the  fountain  of  his  own  happi- 
ness— the  maker  of  his  own  sufficiency. 

Take  him  in  his  noblest  path— the  pursuit  of  wisdom.  Here 
too  his  way  is  fro  ward  and  strange.  Is  not  forbidden  wisdom 
his  delight,  wisdom — not  as  wisdom — but  as  forbidden — "  intrud- 
ing" into  tlie  counsels — prying  into  the  ark — of  God?''  Such  was 
the  first  lusting  of  froivardness — not  desiring  to  know  God,  which 
"is  life  eternal;"^  but  to  know  as  Corf, ^  which  was  pride  in  its 
principle,  and  death  in  its  issue. 

But  man — by  grace  made  pure — new  "  created  in  the  image  of 
his  God"'" — mark  him  well — his  will  now  conformed  to  God  ;  his 
actions  regulated  by  his  perfect  standard.  Therefore  his  rule  and 
aim  being  right,  his  work  is  right. ^^  He  hves  now — as  does  his 
divine  Saviour — "  to  God.""^  Such  is  the  dignity  of  his  great  ob- 
ject !  Such  his  fellowship  with  his  glorious  Head  !  Such  his  ear- 
nest of  heaven,  and  growing  meetness  for  it !  Oh  !  the  mercy  of 
being  turned  from  our  own  froward  and  strange  way  to  the  pure 
service  of  our  God  !  Yet  such  remains  of  the  frowardness  still — 
such  intricacies  of  self-deceitfulness — such  twisted  workings  of 
depravity — that— O  my  God — show  me  to  myself,  so  far  as  I  can 
bear  the  sight,  that  I  may  be  kept  humbled — self-abased — always 
near  my  Saviour — always  applying  his  precious  blood — always 
covering  myself  in  his  pure  and  perfect  work  of  righteousness  ! 

9.  It  is  better  to  dwell  in  a  corner  of  the  house-top,  than  with  a  brawling  tvoman 
in  a  wide  house  (a  woman  of  contention  in  a  liouse  of  society,  Marg.) 

In  the  spacious  houses  in  the  East  several  families  lived  togeth- 
er in  society.  A  brawling  uw7nan  would  be  a  grievous  disturbance 
to  the  little  community  ;  and  a  peaceable  man  would  prefer  the 
corner  of  the  housetop ^^^  exposed  to  all  the  inconveniences  of  wind 
and  weather  ;  to  the  ample  accommodation  of  a  wide  house  in  the 
atmosphere  of  contention.^*     A  solitary  life  without  would  be  better 

1  Eccl.  vii.  29.  ~  Job  xi.  12.                      3  Chap.  xxii.  15.     Eccl.  xi.  10. 

*  Isa.  liii.  6.  ^  Eph.  ii.  3.     Tit.  iii.  3.  6  2  Peter  ii.  19. 

7  Col.  ii.  18.  ^  John  xvii.  3.  9  Gen.  iii.  5. 

10  Ephes.  iv.  21.  i'  Tit.  i.  15.  12  Rom.  vi.  10,  11. 

'3  Conip.  Deut.  xxii.  8.  Jos.  ii.  6—8.    2  Sam.  xi.  2.  Acts  x.  9. 

'*  Verse  19 ;  xxv.  24. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  313 

than  a  quarrelsome  life  within.  Some  intervals  of  comfort  might 
be  abroad  ;  none  at  home.  Infinitely  greater  is  this  trial,  \a  hen  it 
comes  from  a  man's  own  flesh  ;  when  she,  who  ought  to  be  "  a 
crown  to  her  husband,"  becomes  "rottenness  to  his  bones;'"  when 
she  that  is  bound  to  be  his  choicest  treasure,  becomes  his  piercing 
scourge.  'It  cannot  but  be  a  miserable  thing  to  behold,  that  yet 
they  are  of  necessity  compelled  to  live  together,  which  yet  caimot 
be  in  quiet  together.'^  The  intent  of  the  Divine  ordinance  is  here 
contravened.  For  it  would  seem  "good  for  the  man  to  be  alone," 
rather  than  his  "help-meet"^  should  turn  to  be  his  hindrance  and 
his  curse.  But  how  many  bring  tiiis  bitter  trouble  upon  them- 
selves !  They  plunge  into  the  important  connexion  on  adventure  ; 
with  no  thought  of  the  duties  to  be  done,  the  temptations  to  be 
avoided,  the  crosses  to  be  borne.  They  never  sought  direction  in 
the  momentous  choice.  The  wife,  not  being  sought  from  the 
Lord,  came  not  from  him,  and  brought  no  "favor  of  hini."^  Lust, 
avarice,  or  waywardness,  brought  a  calamity,  that  no  external  ac- 
complishments, no  advantages  of  riches  or  rank,  could  for  a 
moment  counterbalance. 

The  only  safe  entrance  into  this  '  honorable  estate'  is  when  each 
party — as  Chrysostom  instructs — commit  themselves  to  God — 
*  Bestow  me  as  thou  wilt,  and  on  whom  thou  wilt.'^  The  only 
security  for  happiness  is  when,  with  due  regard  of  mutual  fitness, 
mutual  love  is  grounded  reverentially  upon  the  ordinance,  w^iich 
makes  of  "  twain  one  flesh."^  Contentions  will  be  restrained  by 
the  preventive  habit  of  Christian  discipline.  Each  will  consider, 
that  passion  improves  nothing,  and  patience  much,  and  that  it  is 
far  better  to  "  give  place"  to  each  other,  than  "  to  the  devil."''  "  The 
husband  in  his  claim  for  submission  will  remember,  that  he  has 
found — not  a  servant,  but  a  wife.  She  on  her  side,  will  not  for- 
get the  beauty  and  order  of  graceful  sacrifice  and  ready  conces- 
sion ;  and  that  her  glory  is  departed  from  her,  should  she  lose 
"the  ornament  of  a  meek  and  quiet  spirit" — lovely  in  the  sight  of 
man — and  "  in  the  sight  of  God  of  great  price."^  '  Each  severally 
performing  their  faithful  duties,  every  thing  around  them  acquires 
firmness  and  stabiUty.,^ 

10.   T/ie  soul  of  the  ivicked  desireth  evil:  his  neighbor  findetli  no  favor  in  his  eyes. 

A  lively  portraiture  of  Satan  himself!  not  only  doing,  but  desir- 
ing evil !  Evil  is  the  very  nature  of  tlie  ivicked.  What  wonder 
then  if  his  very  sold  desireth  it  7  His  "  heart  is  fully  set  to  do  it.'"" 
He  craves  it  as  his  appetite,  his  main  delight."  What  "fitting  for 
destruction"  must  there  be  in  vessels  thus  full  of  sin,  and  therefore 
full  "  of  wrath  1"'^  And  here  lies  the  difference  between  the  godly 
and  the  ivicked  ;  not  that  the  one  is  pure  from  evil,  and  the  other 

'  Chap.  xii.  4.  2  Homily  on  Matrimony. 

3  Gen.  ii.  18.  ■*  Chap.  xix.  14;  xviii.  22.  s  Homil.  in  Coloss. 

6  Gen.  ii.  2-1,  with  xxiv.  C7.  i  Eph.  iv.  27.  ^  1  Pet.  iii.  4. 

9  Chrysost.  in  Coloss.  Horn.  x.  'o  Ecel.  viii.  II. 

11  Chap.  iv.  16:  xii.  12:  xiii.  19.  '^  Rom.  ix.  22. 

40 


314  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

commits  it ;  but  that  the  one  does  it  from  constraint — the  other 
from  delight.  The  one  testifies—"  What  I  hate" — the  other — 
What  my  soul  desireth — -"  that  do  I."'  As  the  essence  of  this  na- 
tive cherished  principle — self  to  the  rvlcked  is  both  his  god  and  liis 
object.  Intent  upon  his  own  will — not  only  his  enemy,  or  a  stran- 
ger— but  even  his  neighbor,  who  might  have  a  claim  upon  him, 
findeth  no  favor  in  his  eyes.  His  charity  does  not  extend  beyond 
his  own  door.^  No  one  is  regarded,  who  stands  in  the  way  of  his 
own  interest.  Friend  and  brother  must  give  place  to  selfish  grati- 
fication. 

Such  is  sin  in  its  hateful  character  and  baneful  fruits.  "Men 
are  lovers  of  their  own  selves — hateful,  and  hating  one  another!"^ 
Look  at  the  man  of  God — his  heart  enlarged  and  softened  with  the 
pervading  infiuence  of  the  gospel.  Where  is  the  neighbor  in  dis- 
tress, that  does,  not  ^/ic? /ayor  in  his  eyesV  "Charity  seeketh 
not  her  own"^ — is  his  spirit.  "Bear  ye  one  another's  burdens"® — 
is  his  rule.  "  The  members  of  the  body  have  the  same  care  one 
for  another."''  Oh  !  for  a  larger  measure  of  this  gracious  spirit— 
"•as  the  dew  of  Hermon  descending  upon  the  mountains  of  Israel,"* 
upon  the  church  of  God  ! 

11.  When  the  scorner  is  punished,  the  simple  is  made  wise  :  and  when  the  wise 
is  instructed,  he  receiveth  knowledge. 

This  proverb  in  substance  has  been  given  before,^  as  an  instruc- 
tive illustration  of  the  Lord's  providential  discipline.  No  stroke  of 
his  rod  is  without  its  effect.  The  blow  that  strikes  one,  reaches 
two — the  scorner  for  punishnLent ;  the  simple  for  improvement. 
If  the  pii?iish?}ieiit  be  without  fruit  to  the  scorner,^^  it  reads  a  lesson 
of  wisdom  to  the  simple,  who  had  been,  or  were  in  danger  of  being, 
misled  by  his  evil  example. ''  Nay — even  the  man  of  God  learns  a 
lesson  of  love  mingled  with  wholesome  trembling,  from  this  awful 
dispensation.  "  Thou  puttest  away  all  the  wicked  of  the  earth 
like  dross ;  therefore  I  love  thy  testimonies.  My  flesh  trembleth 
for  fear  of  thee  ;  and  1  am  afraid  of  thy  judgments." ^^ 

The  wise — though  already  taught  of  God — through  his  daily 
teaching  thankfully  receives  increasing  knoivledge.^^  Among  his 
most  fruitful  lessons  are  the  instructions  of  the  rod — instructions 
(mark  the  difference  of  the  terms) — not  punishment.  Often  does 
the  teaching  rod  seal  the  teaching  law.  And  the  well-disciplined 
child  is  ready  with  his  acknowledgments — "Blessed  is  the  man, 
whom  thou  chastenest,  O  Lord,  and  teachest  him  out  of  thy  law. 
I  will  bless  the  Lord,  who  hath  given  me  counsel;  my  reins  also 
chasten  me  in  the  night  season.  It  is  good  for  me  that  I  have  been 
afflicted,  that  I  might  learn  thy  statutes."" 

I  Rom.  vii.  15—21,  with  vi.  12,  16,  17.  2  i  Sam.  xxv.  4—11. 

3  2  Tim.  iii.  2.     Tit.  iii.  3.  <  Luke  x.  31—35.  s  i  Cor.  xiii.  5. 

6  Gal.  vi.  2.  7  1  Cor.  xii.  25,  26.  "  Ps.  cxxxiii.  3. 

9  Chap.  xix.  25.  "  Isa.  i.  5.    Jer.  v.  3.  "  Ps.  Ixiv.  7—9. 

12  Ps.  cxix.  119,  120.     Comp.  Heb.  x.  26—31.  "  chap.  i.  5. 

w  Ps.  xcii.  12;  xvi.  7;  cxix.  71. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  315 

fj,  ^^'  P/u  '''S^'i'Tr  "'T^'^'^^y  ^««^^>^«'-e^''  i^^e  house  of  the  wicked:  hut  God  over- 
throwetli  the  wicked  for  their  wickedness. 

The  punishment  of  the  loicked  reads  a  lesson  not  only  of  love 
and  tienibhng,  but  of  raise  consideration.  Yet  many  are  the  ner 
pexing  mysteries  of  Providence.  The  righteous  man  does  not 
always  see  with  his  riglit  eyes.  The  prosperity  of  the  wicked 
staggers  his  faith,  excites  his  envy,  and  induces  hard  thoughts  of 
God  But  when  he  looks  with  the  eye  of  faith,  he  sees  far  beyond 
he  dazzling  glory  of  the  present  moment.  He  ivisely  considlreth 
their  honse-~noi  its  external  splendor  and  appurtenances— but  how 
It  wi  lend.  He  justifies  God,  and  puts  himself  to  shame.^  "  Shall 
not  the  Judge  of  all  the  earth  do  right  .^"3  Here  we  rest,  until  he 
shall  -arise  and  plead  his  own  cause,"  and  "with  the  breath  of  his 
mouth  and  the  brightness  of  his  coming,  destroy"^  the  very  exist- 
ence of  evil.  Meanwhile-when  the  superficial  eye  sees  nothing 
but  confusion,  let  the  righteous  man  loisely  consider  lessons  of 
deep  and  practical  profit.  The  shortness  of  the  prosperity,*  and 
the  certainty  of  the  overthrow  of  the  wicked;^  the  assurance  of  a 
day  of  recompense  ;^  the  contrast  of  the  substance  of  the  godly  for 
time  and  for  eternitys—these  are  the  apprehensions  of  fakh.  Do 
they  not  marvellously  set  out  the  perfections  of  God,  and  call  to 
each  of  his  children— "My  son,  give  glory  to  God  ?" 

shc^inTbThTr'^  '''  ""  "' '''  "-'  '^'''  P'^'-^  ''  '^^^^'  «^-  -i/  ^--^/  i-t 
If  there  were  no  poor,  much  of  the  word  of  God,  applying  to  their 

?n  v.?n  '  ^^1  "^"'n-''"^  °"'"  °'^%^tions-would  have  been  written 
in  vain  Ihe  obligation  implies  not  only  an  helping  hand,  but  a 
feeling  heart;  hearing  the  ay  of  the  poor  with  sympathy,^  cheer- 
fuhress,-  self-sacrifice.-  The  stopping  the  m./iinplies^cruelty- 
o  insenrsibihty  ;>3  turning  away  from  real  and  known  distress-  any 
kind  of  oppression ;  beating  down  "  the  hire  of  the  laborer'"^-  beyond 
the  power  of  earning  the  necessaries  of  Hfe  ;  and  neglecting,  so  far 
as  is  in  our  power,  to  defend  them  against  oppression  •« 

l.w  n?  r  "J'V'"'^'"^  '^  ""'^^'S''"  ^"^'  ^'''y  '^  't'^P  ««'•  ^«'-^-     The 
aw  ot  God  discountenances  the  trade  of  begging,  with  all  its  na- ' 
thetic  cries  and  appeals.-    To  retain  therefoif the%I  in  d  leneTs 
however  compassionate  or  self-pleasing  the  motive,^is  to  Lcoumge 

1    Ps.  Ixxiii.  2— 14.  o    TK  ^a      nr. 

q  /-<  ■■■  nr  -'lb.  verses  16 — 22 

=  S/.:  t  f  ■  p.  „„...  35, 36.  "'"■"  '""■  ""■■  '"-"■  «■ '  "-■  "■  «• 

6  Chap.  xu.  7;   xiii.  3—6;  xiv.  4;  xv.  25.     2  Pet  ii  4—0 

I  St^xv '?-??■  I:  r-"--  ]''  V-     :  '^^^-  '^-2«-  p^-  ^---  23-26.  • 

1'  2  Cor  ^^ii  7-li"     ^^^- '^"'•,<'-9-  1"  Rom.  xii.  8.     2  Cor.  ix.  7. 

devotednes;  ,■  lit'.  ,"°'^^^'! «  '"•^^^r^o  "obly  expounded  by  his  own  self-denying 
thTrmcn'llllt  TT  ""  '^''  example-' That  our  superfluities  give  way  to 
and  that  even  onrnpp"'  '  "'''  ^^"^''""^."ces  give  way  to  otlL  men's  necessarL ; 
hi  Life  necessaries  sometmies  give  way  to  other  men's  extremities.'     See 

"  2  Thess.  iii.  10.  ^-  ^'^^'^  ^^'"-  ^4. 


316  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

— if  not  to  participate  in — sin.  Considerate  discretion — not  feeling 
— should  direct  our  charity.'  Honest  distress  taxes  most  of  us  to 
the  utmost  of  our  power;  considering  our  responsibility  to  put  out 
all  that  we  have— little  or  much — to  the  most  protitable  use.  Yet 
ever  let  the  withholding  of  charity  be  a  constraint  upon  our  feeling, 
not  the  indulgence  of  our  selfishness.  Count  it  a  privilege,  no  less 
than  an  obligaiion,  to  minister  to  the  poor.  Ponder  it  as  conformity 
to  our  Divine  Master's  spirit  and  vvork."^  Consider  niggardliness 
in  giving;  the  useless  expenses  that  abridge  our  power  of  helping; 
luxuries,  while  our  brethren  are  starving  around  us  ;  restraining 
the  full  extent  of  what  we  ought  and  might  give — all  this  as  virtu- 
ally stopping-  our  ears  against  their  cri/.  Covetousness  and  sen- 
suality harden  the  heart ;  and  when  the  heart  is  hard,  the  ear  is 
deaf*  This  sin  was  wrongfully  charged  upon  Job.^  But 
wherever  it  be  found,  the  stamp  of  Divine  displeasure  is  fearfully 
marked  f  and  the  great  day  will  openly  stamp  it  as  the  ground  of 
condemnation.* 

And  even  now — as  the  seUist's  hardness  shows  no  love  to  God,^ 
he  will  tind  no  lov'e  from  Cod.  '-With  the  same  measure  that  he 
meted  wilhal,  it  shall  be  measured  to  him  again."'  Did  he  stop 
his  ears  at  the  cry  of  the  poor  J  God  will  stop  his  ears  against 
his  cry.'  He  that  would  not  giv'e  a  crumb  on  earth,  was  denied  a 
drop  of  water  in  hell.'"  "He  shall  have  judgment  without  mercy, 
that  hath  showed  no  mercy.'"'  Christian  professor!  study  the 
character  of  thy  God — "  pitiful,  and  of  tender  mercy  ;'"''  and  be  like 
him.  Remember — "  bowels  of  mercies — kindness"  are  the  mark 
and  ornament  of  the  elect  of  God.'- 

14.  A  gift  in  secret  pacijieth  anger:  and  a  reward  in  the  bosom  strong  icrath. 

We  have  before  noticed'*  cases  of  resentment,  where  a  legitimate 
and  prudent  distribution  of  gifts  may  quell  the  storm,  aiuT  restore 
the  calm.  But  a  gift  in  secret  implies  a  perver'sion  ;'^  else  why 
should  the  light  be  dreaded?'*  Both  parties  are  involved  in 
the  guilt.  Tlie  giver  acts  as  a  tempter.  The  receiver  wilfully 
breaks  the  law  of  God.'"  The  passions  of  men  are  easily  charmed. 
Rarely  will  a  covetous  man  be  so  angry  with  his  friends,  as  not  to 
be  pacified  with  his  gift,  especially  when,  given  in  secret,  it  tells 
no  tales.  A  reirard  in  the  bosom  to  such  a  man  is  stronger  far 
than  strong  irrath  :  and  when  it  has  shown  its  errand,  the  melting 
process  is  rapidly  accomplished."  Thus  is  the  wounded  pride  ex- 
pelled by  another  ruling  passion — avarice  !  Who  then  can  excuse 
himself  in  the  indolent  cry — '  I  cannot  help  my  passion  or  gain  any 

1  Chap.  xxix.  7.  2  Matt.  xiv.  14—21.  ^  i  Sam.  xxv.  10,  11,  3t3,  37. 

<  Job  xxii.  5 — 7,  with  xxix.  16;  xxxi.  (j,  17 — '20. 

5  Chap.  xi.  -24,  20 ;  xxviii.  27.    Jor.  xxxiv.  10—22.     Matt,  xviii  30—34. 

6  Matt.  xxv.  41 — 15.  ^  1  John  iii.  17. 

8  Luke  vi.  38.     Comp.  Jucl.  i.  G,  7.     1  Sam.  xv.  33. 

9  Job  xxxiv.  21—28.     Zech.  vii.  9-13.     Sco  Ecclus.  iv.  4— G. 

-0  Luk.'  xvi.  21,  24,  25.  "  Jam.  ii.  l3.  ^'^  Ibid.  v.  11. 

'3  Col.  iii.  12.  u  Page  249.  '^  chap.  xvii.  23. 

«  John  iii.  20.  "  Ex.  xxiu.  8.     Dcut.  xvi.  19.  is  Eccl.  x.  19. 


EXPOSITION     OK    'I'lIK    HOOK     or    I'KO  V  EKIi.-i.  317 

power  over  it?'  Secret  covetousness  cankers  many  a  plausible;  ex- 
ercise of  forbearance.  How  do  W(j  need  a  close  watch  and  kecpinj^ 
of  our  own  hearts,  in  order  to  a  Christian  walk  with  (jiod  ! 

15.  //  is  jinj  to  the  just  lo  du  j adgjiu'.nl. :  bill  dcstruclum  shall  b".  to  Ihn  workcrx 
of  iniijuiti/. 

It  is  not  that  the  just  docs  judgmeiU.  Conscience  rnay  dictate 
this — at  least  externally — while  the  bias  of  the  heart  is  on  the  side 
of  sin.  Hut  it  is  joy  to  the  just  to  do  it.  His  rest,  purpose,  affec- 
tions— all  centre  in  it.  He  has  as  much  delight  in  doing  j'^'^f^- 
ment^  as  "  the  soul  of  the  wicked  desireth  evil'" — as  his  own  soul 
ever  desired  it.'^  Jt  is  joy^  but  oidy  l^otkc  jnst?  To  the  mere  pro- 
fessor of  religion  it  is  ccjnviclion — fear ;  the  service  of  a  slave.  He 
knows  (jiod  only  as  a  Master,  and  conceiv(!s  of  him  as  a  task-mas- 
ter. J  le  has  never  known  him  as  a  Fatlier,  and  therefore  never 
served  him  as  a  child.  It  is  this  service — is  it  not — Christian  '\ 
that  identifies  holiness  and  happiness,  and  brings  its  own  rewards 
with  it,  as  naturally  as  heat  accompanies  (ire,  and  beams  flow  from 
the  sun.  Such  is  its  refreshing,  its  smiles,  its  income  of  happiness, 
that  "the  way  of  the  Lord  is  strength  to  the  upright."'  Was  it 
not  thus  with  our  beloved  Ijord?  He  could  say — "1  delight  to  do 
thy  will,  ()  my  (iod.  My  meat,  that  the  world  knows  not  of,  is 
to  do  my  l''ather's  will,  and  to  finish  his  work."'  Oh  !  that  the 
servant  might  be  in  spirit  like  his  Lord  ! 

What  then  is  the  gloom  and  sadness  charged  upon  religion'? 
Truly  the  children  of  this  world  have  never  tasted  the  clusters  of 
Canaan.  How  then  can  they  know  their  sweetness?  Christian  ! 
look  u|),  and  be  cheerful,  for  the  honor  of  your  (jiod  and  his  gospel. 
Live  not  as  if  some  aflliction  had  hapj  "tied  to  you  ;  but  as  one 
snatched  from  destruction — as  a  child  of  vJod — an  heir  of  heaven. 
Let  the  world  see  in  you,  that  the  "work  of  righteousness  is  peace," 
and  "  the  yoke  of  Christ  is  easy  ;"* — nay — that  the  sharpest  sacri- 
fices for  him  are  sweet;  that  there  is  more  pleasure  in  "plucking 
out  the  right  eye"  for  him,  than  in  using  it  for  sin  or  for  Satan, 
And  then  think  further,  if  this  be  the  happiness  amidst  all  the 
clogging  hindrances  of  sin,  what  will  it  be,  when  these  hindrances 
shall  be  removed,  and  we  shall  serve  him  without  sin  forever !'  If 
such  be  the  wilderness,  what  will  tb(!  (Janaan  be  ! 

But  what  know  the  ungodly  of  this  reality?  Sin  is  (o  them  a 
mockery'^ — a  sport'' — even  a  joy.'"  ]>ut  never  can  it  be  their  solid 
joy.  It  is  their  weariness — never  their  rest."  To  the  workers  of 
mi^'wi/y  belong  only  vanity  and  disappointment,  ending  in  destruc- 
tion.^^ Hear  the  testimony  of  (Jod — "  Destruction  and  misery  are 
in  their  ways,  and  the  way  of  [)eace  have  they  not  known.  There 
is  no  peace,  saith  my  God,  to  the  wicked."" 

>  Verse  10.  2  Eph.  ii.  2,  3.     Tit.  iii.  3.  3  ps.  xxxii.  II ;  xcvii.  11,  12. 

<  Chap.  X.  29.         5  Pa.  xl.  8.    John  iv.  32—34.         «  Isa.  xxxii.  17.     Matt.  xi.  30. 
7  Rev.  vii.  I.');  xxii.  3.  »  Chap.  xiv.  9.  »  Chap.  x.  23;  xxvi.  18,  1!). 

10  Chap.  XV.  21.  "  Isa.  xlvii.  13;  Ivii.  10,  20.     Jcr.  ix.  5. 

12  Chap.  V.  22.     Matt.  vii.  23.  ':<  Row.  iii.  Iti,  17.     Isa.  lix.  7,  8  ;  Ivii.  2J. 


318  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

16.  The  man  !ha'  ivandsrelh  out  of  the  way  of  understanding,  shall  remain  in 
the  congregation  of  the  dead. 

This  seems  to  describe  the  fearful  and  irretrievable  ruin  of  apos- 
tates.' God  has  opened  the  vmy  of  understanding.  The  ivan- 
dering  out  of  it  iaipHes,  tliat  the  man  was  once  in  it ;  at  least  that 
he  was  instructed,  and  professed  to  walk  in  it.  The  end  of  wilful 
wandering  is  eternal  death.  Such  was  the  character  and  end  of 
the  Avicked  son  of  Jehoshaphat  ;^  and  the  rebellious  children  of 
godly  Josiah,^  apostates  from  the  religion  "  received  by  tradition 
from  their  fathers." 

But — not  to  go  to  olden  times.  It  is  no  rare  sight  to  see  the 
children  of  godly  parents  cast  off  the  privileges  of  their  birth- 
right, as  despised  in  their  eyes.  Early  instructed  in  "  the  Holy 
Scriptures  ;"  instead  of  "  continuing  in  the  things  which  they  have 
learned,  and  been  assured  of,"*  they  have  "  loved  to  wander. ''^^ 
They  have  never  proved  a  real  apprehension  of  the  substance  of 
truth — never  a  just  appreciation  of  its  value.  The  way  has  been 
too  strait — too  humbUng.  Novelties  have  been  preferred  :  self-con- 
fidence indulged ;  self-pleasing  delusions  cherished  ;  the  want  of 
godly  sincerity  has  darkened  the  path  ;^  conscientious  error,  var- 
nished with  external  hoUness,  is  readily  admitted;  and  the  man, 
destitute  of  a  sohd  scriptural  standard,  loanders  out  of  the  way  of 
understanding. 

Wanderi.?ig  indeed  is  man's  fallen  nature.''  But  light,  convic- 
tion, advantages  of  instruction,  awfully  aggravate  the  responsibili- 
ty/ Take  care  of  the  first  wandering  step — whether  it  may  be 
in  doctrine  or  in  practice.  It  may  fix  in  a  state  of  apostacy  ;  like 
Bunyan's  blinded  loanderers  out  of  the  straight  path,  who  were 
found  among  tlie  tombs — remaining  in  the  congregation  of  the 
dead.  A  special  mercy  will  it  be,  if  the  wayward  wanderer  does 
not  find  his  last  and  final  remaining  among  '  the  mighty  dead,' 
"  to  whom  is  reserved  the  blackness  of  darkness  forever."^  "  It 
had  been  better  for  him  not  to  have  known  the  way  of  righteous- 
ness, than,  after  he  has  known  it.  to  turn  from  the  holy  command- 
ment delivered  unto  him.'""  Let  such  as  he  remember,  that  re- 
tnaining  among  the  congregation  of  the  dead  shows  their  charac- 
ter, their  state,  and  their  home  ;  and  that,  though  they  be  by  birth 
Abraham's  children,  born  of  godly  parents  ;  yet,  ivandering  out  of 
the  way  of  understanding,  they  are  out  of  the  way  of  life. 

One  can  only  wish  to  view  such  sad  apostates,  as  Faithful  and 
Hopeful  did,  with  tears  gushing  out  of  our  eyes,  silently  pondering. 

J  Psalm  cxxv.  5.  2  2  Chron.  xxi.  1,  4— (5,  18,  19. 

3  lb.  xxxvi.  1—17.  Jer.  xxii.  17—19,  28—30. 

4  2  Tim.  iii.  14,  15.  s  Jer.  xiv.  10.  «  Matt.  vi.  23. 
7  Isa.  liii.  6.                                    s  ib.  xxviii.  12,  13.     Comp.  Zeph.  i.  4—6. 

9  Jud.  12,  13.  '  Mij^hty  dead.'  See  Dr.  Good's  note  on  Job  xxvi.  5.  Parkhurst 
and  most  critics  consider  intensity  to  be  implied.  Comp.  Isa.  xiv.  9.  See  on  chap.  ii. 
18,  page  18,  n.  4.  Dr.  Graves  quotes  this  text  with  several  others  in  this  Book  (iv. 
18,  19  ;  viii.  35,  36;  xii.  28;  xiv.  32)  in  evidence  of  the  knowledge  of  the  future  state 
under  the  old  dispensation.     Lectures  on  Pentateuch,  Part  iii.  Lcct.  iv. 

10  2  Pet.  ii.  2. 


EXPOSITION    OF    THE    BOOK    OP    PROVERBS.  3l9 

Do  they  not  stand  as  warnings  to  us,  that  we  should  tremble — yea 
— "rejoice  with  trembling?'"  While  we  "stand  by  faith,"  must 
we  not  remember  the  needful  caution — "  Be  not  highminded,  but 
fear  ?"^  Ever  let  us  combine  self-distrust  with  our  Christian  con- 
fidence ;  "fearing  lest  a  promise  being  left  us  of  entering  into  rest, 
any  of  us  should  seem  to  come  short  of  it;"^  thankful  alike  for  the, 
warnings  to  make  us  fear,  and  for  the  encouragements  to  preserve 
us  from  despondency. 

But  the  great  mass  are  also  here  described.  They  never  pro 
fess  ;  they  never  have  professed.  They  know  that  "wisdom  crieth 
without,"  yet  they  "  refuse  to  hear  the  voice  of  the  charmer."* 
Many  will  occasionally  hear,  yet  "  they  go  their  way,  and  straight- 
way forget  what  manner  of  men  they  were."^  Noah's  mighty 
congregations  were  of  this  character;  and  they  remained  in  the 
congregation  of  the  dead.^  And  will  not  every  one,  who,  with  the 
opportunities  to  attain  wisdom,  refuses,  departs,  turns  away — be 
found  here — "  dead  in  their  trespasses  and  sins"^ — dead  eternally  ? 

17.  He  that  loveth  pleasure  shall  be  a  poor  man;  and  he  that  loveth  ivine  and  oil 
shall  not  be  rich. 

What  then  ?  are  we  to  have  no  pleasure  ?  This  were  indeed 
to  drive  men  from  religion.  Why — pleasure  is  the  very  character 
of  the  ways  of  God  f  pleasure  infinitely  more  satisfying  "  than  in 
the  time  that  corn  and  wine  increased."^  Are  we  not — again — to 
rejoice  in  our  earthly  comforts  ?  "  The  living  God  giveth  us  richly 
all  things  to  enjoy." ^^  This  large  flow  of  happiness  is  more  than 
doubled  by  the  rule  of  "thanksgiving."'^  Yet,  strange  as  it  may 
seem — the  way  to  enjoy  pleasure  is  not  to  love  it ;  to  live  above 
it;'^  to  "rejoice  as  though  we  rejoiced  not;  to  use  the  world,  as 
not  abusing  it."'^  The  man  bent  upon  pleasure — giving  his  whole 
heart  and  time  to  the  love  of  it — sacrificing  to  it  all  his  prudence 
and  foresight — is  surely  on  the  high  road  to  poverty.^^  On  (he 
same  road  is  Jie  that  loveth  ii/ine — under  the  power  of  a  "  mocking 
delusion."'^  He  that  loveth  oil — one  of  the  most  precious  fruits  of 
Canaan'^ — may  find,  that  "those  who  could  not  live  without  dain- 
ties come  to  want  necessaries.""'  But  the  most  melancholy  sight 
in  the  universe  is  the  man  who  sacrifices  to  the  love  of  pleasure 
the  interest  of  his  immortal  soul.     Salvation  is  thrown  away  as  a 

1  Psalm  ii.  II.  2  Rom.  xi..20. 

3  Heb.  iv.  1.  4  Chap.  i.  18.     Ps.  Iviii.  5.  s  Jam.  i.  24. 

6  1  Pet.  iii  19,  20.     2  Pet.  ii.  5.  7  Eph.  ii.  1.  8  chap,  iii*  17. 

9  Ps.  iv.  6,  7.  10  1  Tim.  vi.  17.     Comp.  Eccl.  ii.  26;  iii.  22;  ix.  7—9. 

11  1  Tim.  iv.  4,  5. 

12  It  is  a  fine  remark  of  Cyprian's — '  The  greatest  pleasure  is  to  have  conquered  plea- 
sure ;  nor  is  there  any  greater  victory,  than  that  which  is  gained  over  our  own  appetites.' 
De  bono  Pudicitise. 

'3  1  Cor.  vii.  30,  31. 

^*  Verse  20.  The  instance  of  the  profligate,  v.  10,  11 ;  of  Sampson,  Judg.  xvi.  1 — 21 ; 
of  the  Prodigal,  Luke  xv.  13— IG. 

15  Chap.  XX.  1  ;  xxiii.  21. 

16  Deut.  viii.  8;  xi.  14.     Judg.  ix.  9.     Ps.  xxiii.  5.     Mic.  vi.  15.     Hab.  iii.  17. 

"  Henry  in  loco.     Comp.  Isa.  xxxii.  9 — 12 ;  xlvii.  8,  9.     Zeph.  ii.  15.     Rev.  xviii.  7. 


320  EXPOSITION  OF  THE  COOK  OF  PROVERBS. 

thing  of  naught.^  Fearful  indeed  is  the  poverty — the  utter — eter- 
nal ruin  of  this  wilful  infatualion.  "  Woe  unto  you  that  are  rich  ; 
for  ye  have  received  your  consolation!  Son!  remember!  that 
thou  in  tliy  life-time  receivedst  thy  good  things,  and  likewise  Laza- 
rus evil  things ;  but  now  he  is  comforted,  and  thou  art  torment- 
ed."2 

Cliristian  !  you  wonder  not,  that  those  who  know  not  heaven, 
should  take  their  portion  on  earth.  But  should  not  the  heirs  of 
heaven  live  above  the  love  of  earth,  having  no  more  sympathy  with 
the  sensual  devotee,  than  with  the  pleasure  of  "the  sow  wallowing 
in  the  mire  ?"  Mark  well  the  danger  and  temptation — the  need  of 
unceasing  watchfulness,  that  in  the  necessary  use  you  keep  within 
its  due  measure — the  heart  loosened  here  and  fixed  above. ^  For 
should  you  be  growing  in  the  ^ue  of  ediX\.\\\y  pleasure,  yon  shall 
he  a  poor  man  indeed— growing  indiiferent  to  prayer ;  heartless 
and  dead  to  God  ;  fancying  shadows  to  be  substance,  and  despis- 
ing the  true  substance  as  a  shadow.  Heavenly  pleasures  w^ill  lose 
their  sweetness,  as  earthly  pleasures  are  relished.  Keep  then 
ever  before  you  the  witness  of  your  better  experience — the  empti- 
ness^ and  bitterness'  of  the  world's  pleasures  ;  the  all-sufficiency 
of  your  real  portion.*  And  shall  a  man's  appetite  and  poisoned 
taste  blot  out  these  records— this  solemn  judgment  of  experience? 
God  forbid  ! 

18.  The  wicked  shall  be  a  ransom  for  the  righteous,  and  the  transgressor  for  the 
upright. 

The  ransom  is  here  spoken  of  only  in  a  popular  sense,  as 
equivalent  to  a  substitute.^  God  sometimes,  for  wise  reasons,  in- 
volves the  righteous  in  the  same  judgment  with  the  wicked. 
Sometimes  the  punishment  of  the  wicked  is  the  ordained  means  of 
averting  calamity  from  a  righteous  nation.^  Often,  in  the  Lord's 
retributive  justice,  the  wicked  are  brought  into  the  very  trouble 
which  they  design  for  the  righteous.^  Thus,  suffering  in  their 
stead,  they  are  as  it  were  a  ransom  for  them.  God  may  seem  in 
trouble  to  "  sell  his  people  for  naught ;""'  yet  "  so  precious  are  they 
in  his  sight,"  that  a  whole  nation  shall — if  needful  for  their  preser- 
vation— be  given  to  ruin.  Egypt  and  Ethiopia  were  thus  a  ran- 
som for  Jerusalem,  when  God  turned  Sennacherib's  fury  against 
them,  and  warded  off  the  threatened  stroke  from  the  sacred  city  ;" 
just  as  a  bait,  thrown  to  a  beast  of  prey,  would  give  opportunity  to 
"the  devoted  victim  to  escape.  Often  does  God  blind  the  enemies 
of  the  church  to  fight  among  themselves,  so  that  the  destined 
scourge  for  his  church  is  turned  to  another  quarter,  as  if  the  crushed 

1  Eccl.  xi.  9.     1  Tim.  v.  6.    2  Tim.  iii.  4.     1  Pet.  iv.  3—5. 

2  Luke  vi.  24;  xvi.25.    Comp.  Ps.  xvii.  14.         3  Luke  xxi.  34.         ••  Eccl.  u.  11. 
s  Chap.  xiv.  13.  «  Ps.  xvi.  5,  6;  xvii.  15;  ixxiii.  25,  26. 

7  Ps.  xlix  7,  8.  8  Jos.  vii.  24—26.  .      ,      ,  ,. 

9  Chap.  xi.  8,  and  references.  See  also  the  first-born  of  Egypt  given  for  the  dehver- 
ancc  of  Israel.     Ex.  xi.  4—8 ;  xii.  29—36. 

10  Ps.  xliv.  12;  Pomp.  Jud.  i.  14;  ii.  8,  iii.  2,  &c. 

I'  Isa  xliii.  3,  4.'    Ransom,  the  same  word  in  the  original.     Comp.  2  Kings  xix.  7—9. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  321 

nation  was  a  ransom — a  victim  in  the  stead  of  the  innocent. 
However  lowering  the  prospects  of  the  church  may  be,  yet  there  is 
no  ground  for  faintness  or  trembling  for  the  ark  of  God.  His 
promises  to  his  church  are  not  empty  sounds,  but  "  the  munitions  of 
rocks."  "  No  weapon  that  is  formed  against  thee  shall  prosper. 
He  that  toucheth  you,  toucheth  the  apple  of  mine  eye."'  The 
night  may  be  dark  ;  but  the  morn  will  look  forth  gloriously. 

19.  It  is  better  to  dwell  in  the  wilderness,  than  with  a  contentious  and  an  angry 
woman. 

Another,'^  perhaps  even  a  stronger,  picture  of  the  misery  of  domes- 
tic dissension.  It  is  better  to  be  destitute  altogether  of  the  commu- 
nion of  social  life,  if  it  must  be  purchased  at  so  dear  a  rate,  as  the 
companionship  of  one,  whose  contentions  will  turn  every  comfort  into 
bitterness.  It  is  better  to  dwell,  not  only  "  upon  the  house-top," 
where  there  might  be  alleviation,  but  even  iti  the  wilderness; 
giving  up  all  social  indulgences  for  desolation,  solitude,  and  even 
dangers.^  Oh  !  it  is  the  poison  in  'the  sweetest  cup  of  earth's  best 
joy,'  where  "  two  are  joined  to  each  other,  and  made  one  flesh  f* 
yet  not  "joined  to  the  Lord,"  and  so  "  made  one  spirit.'"'  The 
woman  only  is  mentioned.  Yet  the  disruption  is  as  frequent,  and 
at  least  as  guilty,  from  an  imperious  husband,  as  from  a  scolding 
wife.  Surely  our  gracious  God  here  leaches  his  children  a  lesson 
too  often  neglected  to  their  cost — to  put  their  necks  into  this  sacred 
yoke,  '  reverently,  discreetly,  advisedly,  soberly,  and  in  the  fear  of 
God."'  Let  them  carefully  ponder  the  fact,  that  a  choice  influenced 
by  the  fascinations  of  maimers  or  disposition,  by  intellect  or  accoin- 
phshments,  if  made  without  reference  to  godliness,  can  give  no  pro- 
mise of  the  Divine  blessing,  or  of  individual  happiness.  Often  in- 
deed it  issues  in  a  state  of  degradation,  too  painful  to  dwell  upon, 
into  which  one  or  both  parties  are  content  to  plunge,  making  them- 
selves odious  for  the  sake  of  indulging  their  angry  passions.  Nor 
does  this  apply  only  to  the  matrimonial  yoke.  All  members  of 
the  family  circle,  bound  together  by  natural  tics,  and  living  to- 
gether by  providential  arrangements,  may  do  not  a  little  towards 
embittering  each  others  happiness.  The  subjects  of  these  uncon- 
trolled tempers  must,  however,  reap  the  natural  harvest  of  their 
seed  sown,  and  sufier  under  the  mortifying  consciousness,  that 
others  recoil  from  their  society,  and  would  readily  embrace — if  need 
be — the  alternative  of  the  wilderness,  as  a  welcome  change  from 
perpetual  irritation. 

'  The  family,'  as  Mr.  Cecil  justly  observes,  '  is  sottictimes  a  fierce 
fire.  Our  family  comprehends  the  greatest  portion  of  our  world. 
It  is  to  us  the  most  interesting,  and  therefore  is  capable  of  be- 
coming the  most  trying,  portion.'^     The  child  of  God  is  bound  in- 

'  Isa.  liv.  17.     Zech.  ii.  8.  2  Ver.  9. 

3  See  Mark  i.  13.  "  I  liad  rather"— said  the  wise  son  of  Sirach—"  dwell  with  a  lion 
Hnd  a  dragon,  than  keep  house  with  a  wicked  woman."  Ecclus.  xxv.  16.  Comp.  xxvi. 
7,  27.  *  Matt.  xix.  5. 

*  1  Cor.  vi.  17.  «  Marriage  Service.  "i  See  his  Seraion  on  Hannah. 

41 


3^0  EXPOSITIOX    OF    THE    BOOK    OF    PROVERBS. 

deed  to  recoErnize  effectual  and  fatherly  discipline  in  bis  trials  from 
the  tempers  of  those  around  him.  Yet  not  less  strange  the  fact, 
that  even  amonar  Canaan's  pilgrims,  words  are  often  uttered,  that 
must  produce  pain :  and  thus  thorns,  which  our  heavenly  Father 
hath  not  planted,  are  strewn  in  our  brotlier's  or  sister's  path. 
Effects  still  more  lamentxible  are  to  be  traced  in  impressions  made 
upon  the  voun£r.  or  on  others  watching  the  exhibition  of  such  in- 
consistencies, where  better  things  might  have  been  expected. 

The  matrimonial  "thorn  in  the  flesh"  may  be  a  needful  chasten- 
ing, overruled  as  a  preventive  against  self-confidence.'  and  for  the 
exercise  of  adorning  Christian  graces.-  Yet  much  prayer  and  for- 
bearance are  required  to  avoid  needless  occasion  and  subjects  of 
irritation,  to  keep  aloof  from  the  immediate  bursting  of  ungoverned 
passion :  to  realize  present  support  under  this  heavy  cross,  iu  the 
assured  prosperity  and  intense  longing  for  the  home  of  everlasting 
peace.^ 

90.  Tltere  is  treasure  to  be  desired  and  oil  in  the  dicetting  of  the  urise :  bui  a 
foolish  man  spendeth  it  up. 

>  2  Cor.  lii.  7. 

3  Hi->oker's  meek  endurance  of  the  '•  continual  dropping"'  (chap.  xii.  13)  must  have 
read  to  George  Crantoer  and  others  who  witnessed  it.  a  striking  lesson  on  the  influence 
of  practical  religion.  Buxtorf  quoted  a  Jewish  saving — •  How  will  a  man  prove  his 
sptnt  I  By  enuurins  a  bad  wife.'  When  Socrates  was  asked — '  Whv  he  endured  his 
wifel  By  this  means' — he  replied —  I  have  a  schoolmaster  at  home,  and  an  example 
■  how  I  should  behave  myself  abroad.  For  I  shall" — said  he — •  be  the  more  quiet  with 
others,  being  thus  daily  exercised  and  taught  in  the  forbearing  of  her."  Homily  on  Mat- 
rimony. Chrysostom  gives  the  story,  like  the  Homilists,  with  a  striking  appUcation. 
Homily  on  1  Cor.  xi.  16. 

3  Is  it  not  a  srave  question — ^whether  divorces  or  conventional  separations — such  as 
we  hear  of  in  the  Church  of  Grod — are  not  rather  the  flinchins  from,  than  the  enduring 
and  honoring,  the  cross  1  The  supposition  that  ii  is  bitter  to  dicdl  m  the  icild<mess  im- 
^es,  that  the  worse  alternative  of  the  amtiniious  and  ansry  voman  may  be  appointed. 
This  was  Job's  lot.  ■  The  Devil"  (as  M.  Henry  observed)  •  spared  his  wife  to  him,  not 
only  to  be  his  tempter,  but  his  tormentor.'  Yet  did  not  he  put  away  his  matrimonial 
cross.  The  endurance  of  it  was  doubtless  a  component  part  of  that  patience,  which  is  com- 
mended to  our  Imitation,  and  which  was  honorevl  with  a  double  increase  of  faaiily  bless- 
ing. (James  v.  II :  Job  xlii.  1"2.  13."^  Our  Lord,  in  restoring  this  ordinance  to  its  oris- 
inal  strictness  of  obligation,  admits  but  one  exception,  thereby  excluding  every  other. 
(Matt.  V.  di  -.  xii.  1 — 9.)  According  to  this  rule,  an  unfaithful  wite  must  be  put  away 
as  a  sin  :  but  a  eontentious  wife  restrained,  and  endured  as  a  cross.  The  Apwstle.  in  dis- 
cussing the  question  of  casuistry  submitted  to  him  (1  Cor.  vii.  '2 — 5\  lays  down  the  gen- 
enl  law,  and  admits  no  revulsion  of  taste  or  feehns — much  less  pretence  of  relii^on — to 
pot  asunder  (save  ^fbr  a  time,  by  mutual  consent,  and  for  a  spiritual  purpose.  5)  what 
God  hath  joined  together.  If  in  an  extremitv  the  unbeliever  was  suffered  to  depart  (15). 
no  analogy  can  be  apphed  from  an  heathen  marriage,  where  the  lisht  of  Revelation  haid 
never  shown  the  obligation,  to  that  of  Christian  professors,  where  its  full  force  was  in- 
telligently understood,  and  voJentarily  recognized.  Constrained  providential  separations, 
where  the  heuts  are  in  unity,  maintain  the  principle  of  the  bond.  But  wilful  settled 
separation  rejects  the  distinct  ground,  on  which  the  ordinance  stands.  The  woman  (save 
where  the  primary  law  of  nature — selt-preservation — dictates)  is  obviously  bound  by  the 
same  indissoluble  tie.  (1  Cor.  vii.  10.)  If  on  either  side  it  be  defended,  as  avoiding 
the  open  scandal  of  continual  contention  :  let  the  dutr  of  humiliation  and  mort'itication 
of  the  sins,  which  have  produced  this  piintul  extremity,  be  instantly  and  habitually 
apphed.  Let  the  high  offence  of  the  infraction  of  God's  ordinance  be  deeply  pon- 
dered :  as  shaking  the  foundation  of  an  appoint:nent,  expressly  framp<l  la  •  make  of 
twain  one  fle:sh"  (Gen.  ii.  "24:  Matt.  xix.  5):  ordained  as  a  type  of  the  unchangeaiJe  re- 
lation betwixt  Christ  and  his  church  (Eph.  v.  '3r2);  and  of  which  •■the  Lord,  the  God  of 
Israel  saith,  that  He  hateth  putting  away."     (Mai.  ii.  16.) 


EXPOSITION    OF    THE    BOOK    OF    PROVEEBS.  323 

To  love  an  earthly  treasure  is  the  way  to  poverty.'  Yet  we 
may  thankfully  enjoy  the  prudent  gathering,  as  the'  fruit  of  the 
Lord's  blessing.-  like  the  oil  of  Canaan.^  for  refreshment.  This  is 
not  the  forbidden  "  laying  up  for  ourselves  treasures  upon  earth"* 
— a  hoard  for  selfishness  and  distrust  of  God.'  This  treasure  is 
in  the  house  of  the  wise.  For  prudence  is  not  worldUness  :*  an 
indifference  to  corning  trial  is  not  faith,  but  foolish  .simphciiv.' 

Even  the  cottage  of  the  godly  poor=  often  contains  this  desirable 
treasure — the  reward  of  Christian  diligence.  Yet  poor  indeed  is 
the  palace,  where  this  is  the  primary  treasure.  The  Bible  with  its 
stores  of  unsearchable  riches  is  the  grand  treasure  of  man.  The 
oil  of  gladness,  which  it  poureth  out  richly,  is  his  choicest  comfort. 
Wherever  this  treeisure  is  pre-eminently  prized — this  is  the  house 
of  the  wise — whether  it  be  the  prince  or  the  pauper. 

"Whatever  the  earthly  treasures  of  the  foolish  ?nan  may  have 
been,  or  however  obtained,  his  improvidence  is  a  wide  gulf  io  spend 
it  up.  All  goes  one  way.  Drunkenness,  wasteful  expenditure, 
idleness,  gambling,  devours  it  all.  He  serves  a  master,  who  will 
leave  him  nothing  at  the  year's  end ;  and,  as  the  only  reward  of 
his  drudgery,  will  bring  him  to  utter  destitution.  Such  was  the 
prodigal's  course ;  3-et  in  the  gracious  mercy  of  his  Father  the 
means  of  changing  him  from  his  folly  into  a  better  mind,  and 
bringing  him  to  the  hou^e  of  the  wise — a  possessor  of  a  treasure 
more  desirable,  than  his  earthly  appetite  had  ever  lonsred  for.* 

But  there  are  other  foolish  men  besides  the  drunkard  and  the 
spendthrift ;  and  other  treasure  infinitely  more  desirable,  that  is 
spent  up.  Admission  to  the  house  of  the  wise — the  opportunity  of 
thus  growing  rich  in  knowledge  and  hohness'"' — what  a  ••'price 
would  it  be.  in  the  hands  of  a  fool."  had  he  but  -  an  heart  for  it." 
But  the  golden  moment  is  lost ;  the  treasure  is  spent  up.  Time 
is  wasted  in  reckless  frivohty  of  pursuit  in  innumerable  ways.  The 
entire  absence  of  an  holy  aim  in  his  daily  employments  deadens  all 
sense  of  responsibihty.  He  hves  only  as'  the  creature  of  the  present 
moment,  with  no  object  worthy  of  an  immortal  beinsr — \\ith  no 
object  connected  with  eternity.  Oh  my  God  !  leave  me  not  to  my 
own  folly,  lest  T  spend  up  my  treasure,  instead  of  trading  with  it, 
and  thus  enlarging  it  for  my  best  welfare. 

■21.  Hi  that  foUoireth  afier  righteousness  and  mercy,  Jindelh  life,  righteousness. 
and  honor. 

Here  the  desirable  treasure  is  not  spent  up  but  foUoxred  after 
with  a  distinctness  of  purpose  that  shows  a  perception  of  its  value. 
This  is  the  Christian  standard — -  Not  as  though  I  had  already 

I  Ver.  IT.  2  Chap.  x.  22.  3  See  note  on  ver.  17. 

i  Matt.  vi.  19.  5  Luke  lii.  16— •>2. 

6  Chap.  \i.  &— 8;  X.  5.     See  Gen.  ili.  -1-3.  '  Chap,  xxii,  3. 

*  The  original  implies  a  small  dwelling  (domicilium — not  domus.  chap.  iii.  33). 
Treasure  and  oil  are  mentioned — first  the  i^eneral  term — then  one  of  its.  valuable  items. 
A  similar  idiom  mav  be  found,  chap.  xiu.  f :  Mark  in.  7. 

9  Lake  it.  13-^^  »  Chap  liiL  20. 


324  EXPOSITION    OF    THE    BOOK    OF    I'ROVERBS. 

attained,  either  were  already  perfect.  But  I  follow  afterP^ 
Heaven—"  tlie  prize  of  our  high  calhng" — is  the  bright  con- 
summating object.  But  righteousness  and  mercy — all  our 
obligations  to  God  and  man — are  the  pathway  to  it — the  meet- 
ness  for  it.^  Hohness  must  be  our  daily  habit,  as  well  as  our 
religious  service — "  in  all  manner  of  conversation."^  There  must 
be  nothing  at  home  or  abroad,  where  the  man  of  God  is  not  seen.^ 
The  true  evidence  of  Divine  Grace  on  the  heart  is  the  practical^ 
influence  upon  the  temper  and  conduct.^ 

But  this  following  after  is  not  the  toiling  at  a  daily  task ;  not  a 
compulsory  law,  chaining  the  conscience  against  the  inclinations 
of  the  will.  It  is  delight,  freedom,  enlargement  ;^  the  flow  of  the 
heart  filled  with  fearless  love.'^ 

Nor  is  this  following  for  the  sake  of  the  reward.  Yet  it  finds 
the  reward  in  its  exercise^ — a  reward  of  grace  indeed  it  must  be. 
For  how  infinitely  is  it  above  our  faint  and  sinful  efforts  !  He 
that  foUoweth,  findeth  life^ — that  which  is  the  life  of  life — the 
treasure  of  the  best  happiness;  fellowship  with  God;  the  sunshine 
of  his  face  ;  the  enjoyment  of  his  love.'"  He  findeth  righteousness 
— a  retributive  blessing  from  a  God  of  grace.''  He  findeth  honor. 
For  "  if  any  man  serve  me" — saith  our  Divine  Master — ^"  him  will 
my  Father  honor."  "  To  them,  that  by  patient  continuance  in 
well-doing,  seek  for  glory,  and  honor  and  immortality,  he  will  ren- 
der eternal  life.""^  Then — to  depart  in  the  joy  of  conscious  accep- 
tance— •"  I  have  finished  my  course.  Henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness."'^ 

Such  is  godliness,  with  its  faithful  and  precious  promises  for  both 
worlds  !'*  Are  they  not  worth  following  after  7  Yet  where- 
Christian  professor — do  we  see  this  strenuous  sustained  effort — ^this 
plying  to  the  real  work  of  the  daily  cross — this  making  a  business 
of  religion  ?  We  look  for  the  picture  of  men  on  the  stretch  ; — all 
energy — all  pursuit;  nothing  diverting  from  the  object;  pressing 
all  their  might  with  constant  urgency  in  the  momentous  service. 
This  high  standard  of  perseverance  will  only  just  bring  us  to  the 
goal.''^     The  half-hearted — temporary  professor — the  creature  of 

'  Phil.  iii.  12—14.  2  Ps.  xv.     Isa.  xxxiii.  15—17;  xxxv.  8. 

3  1  Pet.  i.  15.  i  1  Cor.  x.  31.     Col.  iii.  17.     Comp.  Zech.  xiv.  20. 

5  Tit.  ii.  11,  12.  6  See  Psalm  Ixiii.  8. 

1  'The  will  is  in  love  with  those  chains,  which  draw  us  to  God.  And  as  no  man 
will  complain,  that  his  temples  are  restrained,  and  his  head  is  prisoner,  when  it  is  encir- 
cled with  a  crown ;  so,  when  "  the  Son  of  God  hath  made  us  free,"  and  hath  only  sub- 
jected us  to  the  service  and  dominion  of  the  Spirit,  we  are  free  as  princes  within  the  cir- 
cle of  their  diadem;  and  our  chains  are  bracelets,  and  the  law  is  a  law  of  liberty,  and 
'■  God's  service  is  j>erfect  freedom;"  and  the  more  we  are  subjects  the  more  we  "  reign  as 
kin^s ;"  and  the  further  we  run  the  easier  is  our  burden ;  and  Christ's  yoke  is  like 
feathers  to  a  bird,  not  loads,  but  helps  to  motion ;  without  them  the  body  falls.'  Bp. 
Taylor. 

*  Ps.  xix.  11.     Isa.  xxxii.  17.  9  Chap.  viii.  35;  xii.  28;  xxii.  4. 

If  Chap.  xv.  9.     Isa.  Ixiv.  5.     John  xiv.  21—23. 

»  Matt.  X.  41,  42.     Luke  vi.  38.     Heb.  vi.  10.  '2  John  xii.  26.     Rom.  ii.  7—10. 

13  2  Tim.  iv.  7,  8.  ««  1  Tim.  iv.  8.    Comp.  Ecclus.  iv.  11—14;  xxxiv.  IG,  17. 

«  1  Peter  iv.  18. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  325 

impulse — instead  of  the  child  of  faith — though  for  a  while  he  may 
"  run  well,"  will  utterly  fall  short. 

22.  A  wise  man  scaleth  the  city  of  the  mighty,  and  casteth  down  the  strength  of 
the  confidence  thereof. 

The  art  of  war  has  always  shown  the  pre-eminence  of  wisdom 
above  strength.'  Prudent  tactics,  or  a  wise  application  of  courage, 
triumphs  above  mere  personal  prowess.  Joshua's  stratagem  in 
taking  of  Ai  was  a  proof  of  military  tvisdoni.^  Solomon  seems  to 
have  known  of  a  tvise  Wif/w  singly  delivering  his  city  from  the  pow- 
er of  a  mighty  king;  a  proof  of  wisdom  quite  tantamount  to  the 
strength  of  an  aggressor  scaling  the  avails,  and  thus  casting 
down  its  confidence.^  Much  more  therefore  will  spiritual  wisdom 
— the  immediate  gift  of  God,  overcome  difficulties  as  formidable,  as 
the  scaling  of  the  city  of  the  mighty.  A  wise  calculation  of  the 
cost  is  eminently  serviceable  in  achieving  most  important  triumph.^ 
For  does  not  conscious  weakness  lead  to  a  singie  dependence  upon 
God  ?  And  what  difficulties  are  too  great  for  an  Almighty  arm  ? 
*'  By  thee" — said  a  valiant  soldier  in  the  army — "  1  have  run  through 
a  troop  ;  and  by  my  God  have  I  leaped  over  a  wall."'  "  Weapons 
of  a  spiritual,  not  of  a  carnal,"  temper,  "are  mighty  through  God 
to  the  pulling  down  of  strongholds,""  impregnable  to  the  power  of 
man.  All  the  promises  are  "  to  him  that  overcometh."^  Let  the 
soldier  go  to  the  conflict  "  strong  in  the  Lord,"  and  "  putting  on 
his  whole  armour"** — the  triumph  is  sure.  The  heavenly  city  will 
he  scaled.  "  The  kingdom  of  heaven  sufTereth  violence,  and  the 
violent  take  it  by  force."' 

23.  Whoso  keepeth  his  mouth  and  his  tongue  keepeth  his  soul  from  troubles. 

How  frequently  does  the  wise  man  remind  us  of  the  responsibili- 
ty connected  with  the  use  "  of  the  little  member!"'"  Yet  as  the 
test  of  a  sound  or  unsound  religion,  can  we  have  it  too  often  before 
our  eyes?"  How  large  a  portion  of  this  world's  ceaseless  troubles 
may  be  traced  to  this  prolific  source  !  It  is  the  unbridled  horse, 
that  brings  his  rider  into  fearful  jeopardy. '^  The  month  has  been 
opened  rashly.  The  tongue  has  flowed  unguardedly  ;  and  "  be- 
hold how  great  a  matter  a  little  fire  kindleth  !"'^     Our  neighbor 

1  Chap.  xxiv.  5,  6.     Eccl.  vii.  19.  2  jos.  viii.  3—22. 

3  Eccl.  ix.  13—18.  i  Luke  xiv.  31,  32. 

5  Ps.  xviii.  29.     Comp.  Ps.  cxliv.  1.  s  2  Cor.  x.  4. 

'  Rev.  ii.  7,  and  to  all  the  Apocalyptic  churches.  s  gph.  vi.  10 — 12. 

9  Matt.  xi.  12. 

'0  Chap.  X.  14;  xii.  13;  xiii.  3 ;  xiv.  3;  xvii.  20;  xviii.  6,  7,  21. 

11  James  i.  2G.  12  jb.  iii.  2,  3,  5. 

13  lb.  ver.  .5.     '  The  tongue' — says  Bp.  Taylor,  in  his  bold  imagery — '  is  a  fountain 

both  of  bitter  water  and  of  sweet.     It  sends  forth  blessing  and  cursing.     It  is  sometimes 

"set  on  fire,"  and  then  it  puts  whole  cities  into  combustion.     It  is  unruly,  and  no  more 

to  be  restrained  than  the  breath  of  a  tempest.     It  is  volatile  and  fugitive.    Reason  should 

go  before  it;  and  when  it  does  not,  repentance  comes  after  it.     It  was  intended  tor  an 

organ  of  Divine  praises.     But  the  Devil  often  plavs  on  it,  and  then  it  sounds  like  the 

screech-owl,  or  the  groans  of  death.     Sorrow  and  shame,  folly  and  repentance,  are  the 

notes  and  forcible  accents  of  this  discord.'     Sermon  on  the  Good  and  Evil  Tongue. 


326  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

has  been  injured  ;  God  has  been  dishonored  ;  and  bitter  trouble  of 
soul  has  been  the  fruit. 

What  then  is  our  preventive  from  this  imminent  temptation? 
Cultivate  a  deep  and  watchful  sensibiUty.  Walk  closely  with 
God.  Cherish  the  tender  spirit  of  his  constraining  obligations. 
Keep  the  tongue  for  his  service  ;  asking  for  bis  grace  at  once  to  re- 
strain and  employ  it.'  Thus  consecrated  to  God,  it  becomes  "the 
glory  of  man  ;'"^  not  only  keeping  him  from  trouble^  but  elevating 
him  to  fellowship  in  the  ceaseless  praises  of  the  heavenly  world. 

24.  Proud  and  haughty  ^corner  is  his  name,  who  dealeth  in  proud  wrath. 

And  who  gave  him  this  name  7  Even  he,  who  "  will  destroy 
the  tongue  that  speaketh  proud  things  ;  who  have  said,  "  With  our 
tongue  will  we  prevail  ;  our  lips  are  our  own  :  who  is  Lord  over 
us  ?"3  See  how  God  loads  him  with  disgrace.  Man's  rebukes 
may  be  "  the  curs^  causeless,  that  will  not  come."^  But  God's 
stamp  is  indelible.  Proud  and  haughty  scorner  !  Such  is  his 
name.  He  may  pride  himself  upon  his  scorning.  But  contrast 
him  with  the  man,  to  whom  God  looks— him  that  "  is  poor,  and 
of  a  contrite  spirit,  and  that  trembleth  at  my  word."^ 

Look  at  this  vivid  picture  in  Pharaoh — that  Jiaughty  scorner 
bursting  out  in  his  jjroud  lorath — "Who  is  the  Lord,  that  I  should 
obey  his  voice  7'"^ — in  Sennacherib — "  reproaching  and  blasphem- 
ing the  Holy  One  of  Israel.'"'  Haman  meets  with  an  affront.  His 
proud  ivrath  kindles.  He  cares  neither  for  God,  nor  man.  The 
ruin  of  his  single  enemy  will  not  suffice.  He  must  glut  himself 
with  the  blood  of  a  whole  unoffending  nation.^ 

Scorner  is  his  name.  Not  an  empty  name.  Never  let  us 
separate  the  name  which  God  hath  given,  from  the  doom  which 
he  hath  denounced.  "  The  day  of  the  Lord  of  Hosts  shall  be  upon 
every  one  that  is  proud  and  lofty,  and  upon  every  one  that  is 
lifted  up  ;  and  he  shall  be  brought  low.  Behold  !  the  day  cometh, 
that  shall  burn  as  an  oven  ;  and  all  the  proud  shall  be  as  stubble ; 
and  the  day  that  cometh  shall  burn  them  up,  saith  the  Lord  of 
Hosts,  that  it  shall  leave  them  neither  root  nor  branch."®  Now  we 
call  the  proud  happy.  "  But  how  shall  they  abide  the  day  of  his 
coming  ?"i°  Oh  !  with  such  a  manifestation  of  the  mind  of  God- 
never  think  lightly  of  a  proud  thought,  or  a  scornful  feeling  or  ex- 
pression. 

It  may  be,  that  this  hateful  abomination"  is  indulged  in  God's 
own  children.  Yet  he  will  not  wink  at  this  sin,  nor  spare  his  rod. 
The  glory  of  their  name  sliall  be  darkened.  His  frown  shall  be 
made  visible.  If  "  Asa's  he^rt  was"  in  the  main  "  perfect  with  God 
all  his  days,"  yet  for  the  sin  of  haughtiness  and  proud  wrath,  his 

1  Ps.  cxli.  3;  li.  15.  2  ib.  hii.  8.  3  lb.  xii.  3,  4.  *  Chap.  xxvi.  2. 

5  Isa.  Ixvi.  2.  6  Ex.  v.  2. 

7  2  Kings  xviii.  35 ;  xix.  21,  20,  28.    Conip.  Chap.  iii.  34.        8  Est.  iii.  5,  6 ;  v.  9. 

9  Isa.  ii.  12.     Mai.  iv.  1.  10  Mai.  iii.  15,  with  2. 

•1  Chap.  vi.  IG,  17;  viii.  13;  xvi.  5.     Comp.  Ecclus.  x.  12,  13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  327 

sun  went  down  in   a   cloud.'     "Even  our  God  is  a  consuming 
fire."^ 

25.  The  desh-e  of  the  slothful  kiUeth  Mm :  for  his  hands  refuse  to  labor.  26.  He 
coveleih  greedily  all  the  day  long  :  but  the  righteous  giveth  and  spareth  not. 

Often  have  tlie  shame  and  wretchedness  of  sloih  been  before  us. 
Here  is  the  finishing  stroke.      The  desire  of  the  slothful  kllleth' 
him.     It  leads  to  no  effort,  therefore  to  no  fruit.     "  Hope  deferred 
maketli  the  heart  sick  ;"^  and    perpetual  vexation    frets    him   to 
death.*     '  What  he  longs  for,  he  does  not  set  his  hand  to  purchase. 

But  he  would  rather  sit  still  and  starve.'^  He  thinks  to  live  by- 
wishing,  not  by  working.^  Some  faint  desires  h^  may  have  to 
work.  But  the  effort  to  "  take  his  hand  out  of  his  bosom'"'  is  too 
great.  His  hands  therefore — as  if  they  were  given  him  only  to 
be  folded — refuse  to  labor.  There  is  no  want  of  physical  power  and 
activity.  He  could  spend  his  whole  time  in  'busy  idleness.'^  But 
for  useful  labor  he  has  no  heart.  Meanwhile,  with  all  his  inac- 
tivity, he  is  a  prey  all  day  long  to  a  greedy  covetousness  ;  tanta- 
lized with  insatiable  desires  ;  while  the  hope  of  enjoyment,  though 
not  out  of  sight,  yet,  from  want  of  exertion,  is  out  of  reach..  Thus 
he  dies  with  his  desires  in  his  mouth  ;  envying  those,  whose  indus- 
trious diligence  enables  them  to  give,  and  spare  iiot.^ 

Such  is  the  temporal  evil  of  sloth;  one  of  the  many  forms  of 
moral  selfishness,  that  paralyze  alike  our  energy  and  our  comfort. 
But  far  more  ruinous  is  it  in  the  higher  and  deeper  concern.  The 
stamp  of  death  is  broad  and  palpable  upon  the  heartless  professor.'* 
We  ask — What  is  his  religion  ?  He  hopes  he  has  a  desire ;  and 
he  has  often  heard,  that  '  the  desire  of  grace  is  grace.'  Now  this  is 
true — if  the  desire  be  jxredoitilnajit.  Faith  as  it  may  be  in  its 
first  dawn,  it  "is  the  day  of  small  things,  not  to  be  despised."" 
It  is  "the  smoking  flax,"  which  the  Saviour  "will  not  quench,'"^ 
but  kindle  into  a  flame.  But  if  it  is  always  a  desire,  and  no  more, 
habitually  overcome  by  a  contrary  inclination  ;  instead  of  grace,  it 
is  a  delusion — a  mere  sentimental  excitement,  to  lull  the  conscience 
asleep.  '  How  can  an  object,  which  standeth  in  a  fixed  distance 
from  the  nature  which  it  should  perfect,  be  procured  by  idle 
and  standing  affections  ?  Those  affections  must  have  life  in  them, 
which  would  bring  life  after  them.  Dead  desires  are  deadly  de- 
sires."^ Take  care  then  of  the  sluggard's  prayer.  His  desires,  in- 
stead of  carrying  life  in  them,  are  cold  things,  that  strike  death  into 
the  soul.  Earnest  seeking  is  the  test  of  godly  desire."  No  quar- 
ter will  be  left  unexplored,  where  we  might  find  our  God;"  no 
means  of  grace  unimproved,  where  we  might  enjoy  his  presence.'^ 

1  1  Kings  XV.  14.    2  Chron.  xvi.  10—13.        2  Heb.  xii.  28,  29.        3  Chap.  xiii.  12. 

*  Virtutem  exoptant,  contabescuntque  relicta.     Persius.  5  Bp.  Hall. 

6  Chap.  xii.  27 ;  xiii.  4 ;  xx.  4.     Jam.  iv.  2.  7    Chap.  xix.  24. 

8  1  Tim.  V.  13.  9  Ps.  xxxvii.  26;  cxii.  9.     Eph.  iv.  28.  i"  Rev.  iii.  1. 

11  Zech.  iv.  10.  '^  Matt.  xii.  20. 

13  Bp.  Reynolds's  Treatise  on  the  Passions,  chap,  xviii. 

1*  Ps.  xxvii.  4.     Isa.  xxvi.  8,  9.     Comp.  Ps.  xxiv.  6.  ''  Job  xxiii.  3,  8,  9. 

16  Isa.  Ixiv.  5. 


328  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

Some  will  call  this  active  energy  legal.  But  our  Lord's  com- 
mand to '4abor"'  proves  that  it  is  scriptural.  Whoever  does  not 
strive  to  coine  near  to  the  standard,  has  never  really  apprehended 
it.  Whoever  desires  only,  and  refuses  to  labor  to  be  a  growing 
Christian  daily,  gives  doubtful  evidence,  whether  he  be  a  Ciiristian 
at  all.  Not  that  the  power  is  in  ourselves.  But  when  did  God 
'ever  fail  to  help  the  sinner's  endeavor?  "That  thou  givest,  we 
gather."^  Prayer  and  dihgence,  dependence  and  energy,  harmon- 
ize in  the  Bible  ;  however  they  may  be  discordant  in  the  crude 
systems  of  man's  devising.  Divine  agency  is  given,  not  to  excuse 
the  neglect  of  human  means,  but  to  encourage  their  hnprovement.^ 

What  theui.want  we  for  active  service,  but  the  continued  exer- 
cise of  faith  1  This  gave  power  at  first ;  this  alone  sustains  the 
power.  There  is  no  moment,  when  the  Lord  is  not  giving  ;  when 
he  has  not  bound  himself  to  give  by  infinite,  most  loving  obU- 
gations.  Deliberately  devote  yourselves.  Put  the  resolution  into 
practical  form,  habit,  and  place.  Make  all  sacrifices  for  it.  Seize 
all  opportunities  for  making  it  good.  Our  work  will  be  our  recom- 
pense ;  our  labor  oar  wages.  And  while  the  slothful  man  only 
covets  for  himself,  the  righteous,  in  the  flowing  of  the  willing  heart 
lives  for  the  Church.  He  has  to  give,  and  he  spares  not — "  a- 
blessing  in  the  midst  of  the  land."^ 

27.  The  sacrifice  of  the  wicked  is  aboTiiinalion ;  how  much  more,  when  he  bring- 
eth  it  with  a  wicked  mind!  (in  wickedness,  Marg.) 

This  is  the  repetition  of  a  former  proverb^  with  additional  in- 
tensity. At  no  time — under  no  circumstances— can  tlie  sacrifice 
of  the  loicked  be  acceptable.  All  the  true  requisites  of  holy  wor- 
ship are  wanting.  There  is  no  heart.  The  service  is  therefore 
only  formality  or  hypocrisy.*  There  is  no  way  of  access'' — no 
"altar  to  sanctify  the  gift.''^  Therefore  it  is  presumption,  self- 
rigliteousness,  will-worship.^  Tltere  is  no  'faith,  without  which 
is  is  impossible  to  please  God."'"  The  material  act — considered  in 
itself —may  be  good  ;  but  the  corrupt  principle  makes  the  sacrifice 
an  abomination.^^ 

How  much  more — the  sin  is  double — when  lie  bringeth  it  with 

•  John  vi.  27.     Comp.  Luke  xiii.  2i.  2  Ps.  civ.  28. 

3  Phil.  ii.  12,  13. 

*  The  followinir  exhortations  are  well  worth  our  pondering — 'Our  heart  being  natur- 
ally at  a  distance  from  God,  it  is  not  a  single  step,  that  will  bring  us  near  to  him.  Nei- 
ther will  a  few  minutes  of  cold  prayer  sutfice  to  support  our  souls. — Let  us  beware  of  in- 
dolence. Many  are  the  hours  and  days  we  lose  on  our  road  to  heaven.  These  days  will 
soon  amount  to  years ;  and  we  shall  be  too  late  at  last  for  the  marriage  supper.  VVe 
should  willingly  exert  ourselves  to  climb  a  mountain  for  the  sake  of  a  fine  view,  or  a 
pure  air.  Let  us  then  use  all  our  strength  to  climb  the  mountain  of  Zion,  where  we 
shall  breathe  a  truly  vivifying  atmosphere,  and  from  whose  heights  we  shall  behold  the 
true  Eden,  the  valley  of  peace,  through  which  flow  living  waters,  and  where  the  tree  of 
life  flourishes.  May  the  Lord  bestow  upon  us  all  the  necessary  will  and  energj' !'  Let- 
ters and  Biography  of  Felix  NetV— a  most  interesting  supplement  to  Dr.  Gilly's  '  Memo- 
rial' of  a  short  Lilt:  tilled  up  with  usefulness,  and  crowned  with  glory. 

5  Chap.  XV.  8.  6  Matt.  xv.  7—9.  ">  John  xiv.  G. 

8  Heb.  xiii.  10.     Matt,  xxiii.  19.  9  Gen.  iv.  3—5.  '"  Heb.  xi.  6. 

11  Co.up.  Mai.  i.  7,  8. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  329 

a  wicked  mind ! — as  when  Balaam  bronght  his  sacrifice,  that  he 
might  curse  Israel  ;•  Saul,  in  wayward  disobedience.^  Absalom  and 
Jezebel,  to  cover  their  treachery  ;^  the  adultress,  as  a  lulling  to  her 
unwary  prey  ;^  the  Pharisees,  as  a  handle  to  their  covetousiiess ;' 
Antinomian  professors,  for  the  indulgence  of  their  lusts  !«  What 
an  aboinination  must  this  service  be  before  him,  who  is  "of  purer 
eyes  than  to  behold  evil,  and  cannot  look  on  iniquity  !"' 

And  yet  apparent  acceptance  is  sometimes  granted  to  tlie  sacri- 
fice of  the  wicked.  God,  as  the  moral  governor  of  the  world, 
externally  rewards  actions  externally  good.^  But  never  does  he 
fail  to  punish  the  evil  principle  in  those  very  actions,  which  are 
the  subjects  of  his  reward.  Our  Lord's  love  of  the  amiable  victim 
of  self  delusion,  was  the  compassion  of  his  humanity,  not  Divine 
complacency ;  and  fully  consistent  with  holy  abhorrence  of  his  proud 
rejection  of  the  gospel.' 

What  then  are  the  tvicked  to  do,  rejected  as  they  are  under  the 
most  favorable  circumstances?  Shall  they  lie  down  in  despond- 
ency, or  harden  themselves  in  rebellion  ?'"  Or  shall  they  wait  for 
better  dispositions,  and  prepare  themselves  for  the  gospel  ?  The 
door  of  prayer  is  their  only  refuge. i'  That  door  opens  the  gospel 
to  them  with  a  free  warrant  of  faith,  abundant  encouragement^ 
and  sure  acceptance.''^ 

28.  A  false  witness  (witness  of  lies,  Marg.)  shall  perish:  but  the  man  thai 
heareth  speaketh  constantly. 

The  last  clause  of  the  proverb  seems  to  fix  and  restrict  the  first. 
A  false  witness  often  becomes  so  by  the  culpable  habit  of  thought- 
lessly repeating,  without  examination  or  certain  knowledge.  A 
man  may  thus  do  very  serious  injury  to  his  neighbor's  character  or 
property.  It  proves  a  very  loose  conscience,  and  an  utter  want  of 
that  "charity,  which  covers,"  instead  of  exposing,  faults.*^  It  is  re- 
joicing in  iniquity,  rather  than  "rejoicing  in  truth.""  This  false 
witness  will  certainly  be  punished  by  God  ;'^  and  even  '  by  man  he 
will  be  confounded  and  silenced.  No  one  for  the  future  will  re- 
gard or  credit  his  testimony."^  But  tlce  man  that  lieareth — the 
true  witness — that  speaketh  only  what  he  heareth,  and  is  fully  ac- 
quainted with — he  speaketh  constantly — to  conviction.  He  holds  to 
his  testimony — never  contradicts  himself.  His  word,  even  if  it  had 
been  slighted  at  first,  gains  more  and  more  credit  and  authority 
when  the  false  witness  shall  have  perished.'^'' 

Thus  "  the  faithful  and  true  witness"  declared  for  himself  and 
his  servants — "  We  speak  that  we  do  know,  and  testify  that  we 
have  seen."'^     The  apostles,  to  give  this  solid  weight  to  their  testi- 

1  Num.  xxiii.  1—3,  13.  2  i  Sam.  xiii.  8—15 ;  xv.  21—23. 

3  2  Sam.  XV.  7—13.     1  Kings  xxi.  9—12.  Comp.  Isa.  i.  13—16. 
<  Chap.  vii.  14,  15.  5  Matt,  xxiii.  14.  «  jam.  iv.  3.  ^  Hab.  i.  13. 

8  1  Kings  xxi.  27—29.     2  Kings  x.  29—31.  ^  Mark  x.  17—21. 

10  Jer.  ii.  25;  vii.  10.  "  Acts  viii.  22.  '^  jsa.  i.  1(5-18 ;  Iv.  6,  7. 

13  Chap.  x.  12.  14  Contrast  1  Cor.  xiii.  6,  7.  '^  Chap.  xix.  .5,  9. 

"  Poole  in  loco.  "  Chap.  xii.  19.  i^  Rev.  iii.  14.     John  iii.  11. 

42 


330  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

mony,  would  fill  up  the  vacancy  in  their  body  only  from  among 
those,  "who  had  coinpanied  with  them  all  the  time  that  the  Lord 
Jesus  went  in  and  out  among  them;"^  as  if  those  only,  who  Jiad 
heardj  would  speak  constantly.  They  claimed  authoiity  to  their 
commission,  as  having  heard  from  the  mouth  of  God,  and  there- 
fore being  assured  of  its  Divine  warrant.^  And  indeed  tliis  consti- 
tutes the  main  power  of  testimony.  A  feeble  and  hesitating  tone 
is  spiritless  and  ineffective.^  A  decided  accredited  presentment  of 
truth — speaki/ig'  constantly — commands  conviction.  •'  We  believe 
and  therefore  we  speak."  ^ 

29.  A  wicked  man  hardanelh  Ms  face :  but  as  for  the  upright,  he  directeth  his 
way. 

A  hardened  face — without  shame  or  blush  for  sin — is  a  fearful 
manifestation  of  a  hardened  heart.  Cain  standing  bold  in  the 
presence  of  his  God,  with  his  hands  reeking  with  his  brother's 
blood  f  Gehazi  with  his  fearless  lie  ;•  the  Traitor,  bearing  to  be 
pointed  out  by  his  Master,  without  visible  emotion,''  then  afterwards 
with  unblushing  effrontery  kissing  his  sacred  cheeks* — how 
hardened  must  have  been  their  faces  in  determined  tvickedness  ! 
The  adulteress  also,  clothing  her  seductive  witcheries  with  an  im- 
pudent face,  stands  out  before  us.'  Sometimes  the  ivlcked  ma7i, 
bent  upon  his  way,  hardens  his  face  against  the  most  distinct 
warnings  and  intimations  of  the  will  of  God.  Nothing  would  hin- 
der Balaam  from  his  own  ''  perverse  way."  He  even  anticipated 
the  conditional  permission  of  his  God,  lest  it  should  ultimately 
stand  in  his  way.'"  Ahab  Aeiexiwin^ialy  hardened  his  face  against 
the  clear  forbidding  will  of  God."  Jehoiakim,  before  his  whole 
council,  set  his  God  at  defiance.'-  His  people  "ran"  with  the 
bravery  of  madmen  "  upon  the  thick  bosses  of  his  buckler."'^  And 
does  not  sin  stand  out  before  us  with  a  brazen  face  ?'*  The  drunk- 
ard reels  at  noon-day.  The  swearer  pours  out  his  wickedness  in  the 
open  crowd.  The  sensualist  "  glories  in  his  shame." '^  Truly  this 
is  the  spirit  of  Satan.  How  near  to  hell !  How  awful  is  the  plain 
stamp  of  the  seal  of  wrath  !'^ 

Cheering  is  it  to  contrast  the  tender  spirit  of  the  child  of  God. 
This  is  rest  indeed — to  put  ourselves  under  the  Lord's  hands,  fear- 
ful of  taking  one  step  alone ;  carefully  ordering  our  steps,  lest  by 
inadvertence,  much  more  by  wilfulness,  they  should  bring  shame 
upon  his  face.^''  Godly  simplicity  greatly  clears  the  eye  of  the 
soul.  Where  the  heart  is  set  in  the  duty,  there  will  be  seldom 
any  great  difl^iculty  in  discovering  the  path.'^  Secret  heavenly 
direction  is  engaged.'^     An  unfixed,  unresolved  mind  gives  great 

1  Acts  i.  21,  22. 

2  1  Cor.  xi.  23;  xv.  3,  4.    2  Pet.  i.  16—18.     1  John  i.  1—3. 

3  Comp.  2  Cor.  i.  17.  ^  ib.  iv.  13.  5  Gen.  iv.  8,  9. 

6  2  Kin<Ts  V.  25.  ">  .John  xiii.  21—30.  «  Matt.  xxvi.  47—49. 

"  9  Chap.  vii.  10—13.  10  Num.  xxii.  20—22,  32. 

11  1  KinjTs  xxii.  3—6,  18—29.  12  Jer.  xxxvi.  23,  24. 

13  Ib.  xliv.  U>^  17,  with  Job  xv.  25,  26.  n  Isa.  iii.  9.     Jer.  iii.  3  ;  vi.  15. 

15  Phil.  iii.  19.    is  Rom.  ii.  5.     i^  Ps.  cxix.  5,  6,  80.     is  Matt.  vi.  22.     is  Chap.  iii.  6. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  331 

advantage  to  the  enemy's  assault.  Here  lies  the  contrast— ^Ae 
wicked  man  hardens  his  face  against  God's  ordinances.  The 
godly  directs  his  way  by  it ;  not  waiting  in  indolent  passivity  for 
iniiaculoLis  leading,  but  iinpioving  ordinary  means  for  the  light 
upon  every  step.  Temporals  as  well  as  spirituals  ;  trifles  as  well 
as  important  matters,  are  brought  under  the  eye  of  our  gracious 
God.     Child-like  confidence  brings  sunshine  and  acceptance. 

30.  There  is  no  wisdom,  nor  understanding,  nor  counsel  against  the  Lord.  31. 
The  horse  is  prepared  against  the  day  of  battle:  but  safety  (victory,  Marg.)  is  of 
the  Lord. 

This  proverb  is  not  true  in  the  strict  letter.  All  the  wisdo7n  and 
policy  of  earth  and  hell  are  in  active  operation.  But  all  is  in  vain 
against  the  Lord.  The  history  of  the  Church  abundantly  proves 
this.  '  The  decrees  and  counsels  of  God  are  firm  as  adamant— 
immoveable,  notwithstanding  all  human  machinations  ;  no  more 
to  be  stayed  than  tlie  course  of  the  sun.'^  Wisdom  and  under- 
standing— the  best-contrived  counsel — ^when  against  the  Lord — 
come  to  foolishness.-  "  He  taketh  the  wise" — not  in  their  ignor- 
ance, but  "  in  their  craftiness  ;"^  not  when  their  w/isdom  was  fad- 
ing, but  when  it  was  at  the  utmost  zenith.  Ahithophel's  counsel 
was  befooled  at  the  time,  when  "  it  was  as  if  a  man  had  inquired 
at  the  oracle  of  God.*'^  Pharaoh's  counsel  to  depress  the  chosen 
nation  issued  in  their  increase.^  His  murderous  decree,  as  a  link 
in  the  chain  of  Providence,  nurtured  the  Leader  and  Lawgiver  of 
the  people.*  Balak's  desire  to  curse  Israel  was  overruled  for  bless- 
ing.'' The  wise  man  vainly  set  up  in  his  darker  days  his  own 
wisdofn  against  the  declared  purpose  of  God.^  Ahab's  project  to 
ward  off  the  threatened  stroke  against  his  life  ;^  his  determination 
to  avert  the  extinction  of  his  family  ;^"  Athaliah's  deep-laid  plot  to 
exterminate  the  family  of  David, ^'  and  so  to  frustrate  the  Divine 
promise  ;  the  enmity  against  the  builders  of  the  temple^^ — all  this 
diversified  mass  of  wisdom,  and  counsel,  and  understanding 
against  the  Lord — what  was  it? — a  thing  of  nought.'^  'They 
all  signify  nothing,  if  they  oppose  the  counsels  and  decrees  of 
heaven."* 

Mark  the  history  of  our  Lord.  It  would  seem,  as  if  nothing 
could  have  hindered  the  success  of  Herod's  unsdoni  and  counsel 
against  his  infancy.''  What  a  combination  of  wisdom  from  all 
quarters  vainly  strove  to  "entangle  him  in  his  talk!'"^  How  near 
to  failure  were  the  prophecies  connected  with  his  death,  burial,  and 
resurrection !     Stoning    was    the    sentence  for    the    charge   laid 

'  Lavater  in  loco.  '^  Ps.  xxxiii.  10,  11. 

3  Job  V.  13.     1  Cor.  iii.  19.  *  2  Sam.  xvi.  23 ;  xvii.  7,  14,  23,  with  xv.  31. 

5  Ex.  i,  8—12.  6  lb.  verses  15—22,  with  ii.  1—10.  '  Num.  xxiv.  10. 

8  1  Kings  xi.  11,  40.  9  lb.  xxii.  30—34. 

1"  lb.  xxi.  21.     2  Kincrs  x.  1—7.  "  2  Kings  xi.  2.  '2  ^c\^_  vi. 

13  Isa.  viii.  11  ;  xiv.  27;  xlvi.  10.  'i  Bishop  Patrick.  '5  Matt.  ii.  8,  16. 

16  Matt.  xxii.  15—46. 


332  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

against  him.'  His  burial  was  appointed  among  the  wicked.^  His 
resurrection — so  far  as  man  could  do — was  effectually  prevented.^ 
But  God  had  ordained  crucifixion  for  his  death, ^  his  burial  among 
the  rich,'  his  resurrection  as  the  confusion  of  all  their  counsel.® 
The  event  proved,  that  there  v)as  no  wisdom,  no?'  urider standing, 
nor  counsel  against  the  Lord.  'God's  desire  is  fulfilled  by  those, 
who  have  the  least  mind  to  it.  All  man's  wisdom,  while  it  strives 
for  masteries,  is  overmatched."' 

Let  us  look  at  that  kingdom  of  Providence — so  finely  represent- 
ed by  "  the  wheels  full  of  eyes  round  about  them."^  To  deny  an 
absolute  superintending  control,  is  to  'place  an  idle  sceptre  in  the 
hands  of  Him,  who  governs  the  universe.'^  How  many  movements 
baffle  alike  previous  calculation  and  subsequent  inquiry  !  efTects 
for  which  no  adequate  cause  is  producible;  anomalies  manifestly 
intended  to  remove  our  eyes  from  second  causes  to  the  First  Great 
Spring  of  agency,  moving  above  all,  and  in  despite  of  all  opposi- 
tion. The  raging  Dioclesian  struck  his  medal — -'  Christianity  is 
extinguished.'  The  Great  Author  brings  out  from  the  very  fire  the 
palpable  proof,  that  '  the  blood  of  the  martyrs  is  the  seed  of  the 
church.'  '  Oh  !  the  folly  and  blindness  of  men,  that  think  to  carry 
all  to  their  minds,  and  walk  as  masters  of  their  own  designs,  and 
never  have  any  serious  thought  of  him,  in  whose  hands  both  they, 
and  all  their  business,  and  all  the  affairs  of  states  and  kingdoms  of 
this  world,  are  as  a  piece  of  wax,  to  frame  them  to  what  he 
pleases!""  And  do  not  some  of  us  remember  with  shame  our 
"striving  with  our  Maker'"' — how  long  we  endeavored  to  defeat 
his  purposes  of  love — until  at  length  we  were  brought  to  cast  our 
weapons  at  his  feet,  and  to  acknowledge  that  there  is  no  tcisdom, 
nor  nnder standing,  nor  counsel  against  the  Lord  ? 

But — putting  away  rebellion — beware  of  vain  confidence,  scarcely 
less  displeasing  to  the  Lord.  The  horse  was  a  forbidden  confi- 
dence in  the  day  of  battle.^^  The  most  glorious  days  of  victory 
were,  when  that  veto  was  regarded.'^  Declension  commenced  from 
the  transgression  of  the  law ;  defeat  from  the  very  quarter  of  con- 
fidence.'^ The  after-renunciation  of  this  confidence  was  a  time  of 
gracious  acceptance.'"  77ie  horse  indeed  may  be  legitimately  em- 
ployed as  a  means  of  defence.  But  never  let  the  material  of  war- 
fare be  our  confidence.  Use  the  means,  but  idolize  them  not. 
They  that  "  trust  in  them  fall."  Those — that  remember  that 
safety  is  of  the  Lord — "are  risen,  and  stand  upright." '«    "  The 

1  Lev.  xxiv.  16  2  isa.  liii.  9. 

3  Matt,  xxvii.  63—66.  ^  Gal.  iii.  13. 

8  Isa.  liii.  9.    Bp.  Lovvth.     Comp.  Matt,  xxvii.  57—60. 

6  Matt,  xxviii.  1—15.  7  Trapp.    Comp.  Acts  ii.  23,  24;  iv.  27,  28. 

8  Ez.  i.  18. 
9  Abp.  Magee's  interesting  Sermon  on  this  text.    Works,  ii.  354.    Comp.  Job.  xii.  21, 
22.     Isa.  xliv.  25. 

•0  Leierhton's  Sermon  on  Jer.  x.  23,  24.  "  Isa.  xlv.  9.  12  Deut.  xvii.  16. 

13  Jos.  xi.  6,  9.    Jud.  iv.  3—15.    2  Sam.  viii.  4. 
»  1  Kings  X.  26—28.    2  Chron  xii.  8,  9.    Comp.  Isa.  xxxi.  1—3. 
15  Hos.  xiv.  3,  4°  16  Ps.  XX.  7,  8. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  333 

horse  is  a  vain  thing  for  safety!''^  "  The  remembrance  of  the 
name  of  the  Lord"  was  mightier  to  the  young  warrior  than  the 
strength  of  the  giant.-  Much  more — in  the  spiritual  warfare — let 
us  have  the  active  exercise  of  dependence.  "  Salvation  is  of  the 
Lord"^ — free — complete — everlasting — triumphant  victory  over  all 
the  powers  of  hell. 


CHAPTER   XXII. 

1.  A  good  name*  is  rather  to  be  chosen  than  great  riches,  and  loving  favor  rather 
than  silver  and  gold. 

But  what  is  this  g-ood  name,  here  commended  as  a  precious 
jewel  ?  Not  the  name,  which  the  Babel-builders  would  "  make  to 
themselves."^  Not  as  Absalom,  who  reared  a  pillar  to  "  keep  his 
name  in  remembrance,"  or  rather  to  commemorate  his  shame.''  It 
is  not  the  popular  voice.  So  difierent  is  God's  standard  from 
man's,  that  to  have  "  all  men  speak  well  of  us,"  would  be  a  bad 
name  P  So  apt  are  men  to  "  put  darkness  for  light ;  and  light  for 
darkness,"^  that  the  reputation  too  often  serves  in  the  place  of  the 
reality,  the  false  glare  for  the  genuine  principle,  the  shadow  for  the 
substance,  the  tinsel  for  the  gold.  The  good  name  is  gained  by 
godly  consistency.*  The  possessor  is  either  unconscious  of  the 
gift,  or  humbled  with  the  conviction,  that  it  is  wholly  undeserved. 
The  loving  favor  connected  with  it  is  t  flen  seen  in  early  child- 
hood.'" It  was  the  heavenly  seal  upon  the  Pentecostal  Christians." 
And  every  servant  of  God  values  it  as  a  trust  and  talent  for  his 
Master's  service  and  glory. '^ 

Such  is  its  value,  that  it  is  rather  to  be  chosen  than  great  riches, 
— than  silver  and  gold.^^  A  bye-word  may  be  attached  to  riches.^^ 
Add  to  which — "They  flyaway  upon  eagles'  wings. '"^  But  the 
good  name  "will  be  in  everlasting  remembrance."'^  And  even 
now  it  brings  confidence  and  respect."'    It  largely  adds  to  useful- 

i  lb.  xxxiii.  17.     Job  xxxix.  19. 

«  1  Sam.  xvii.  45.  3  Ps.  iii.  8;  xxxvii.  39,  40;  Ixviii.  20.    Jon.  ii.  9. 

■•  A  name — meaning  a  good  name.     See  page  253,  note  14. 

6  Gen.  xi.  i4.  6  2  Sam.  xviii.  18.  ■?  Luke  vi.  26;  xvi.  15. 

8  Isa.  V.  20.  .  .  .  • 

9  Heathen  intelligence  seemed  to  have  some  glimpse  of  this  medium.  Agesilaiis — 
being  asked  how  a  good  name  was  to  be  obtained — replied — '  By  speaking  the  best,  and 
doing  the  most  upright,  things.'  Socrates  to  the  same  question  answered — '  By  studying 
really  to  be  what  you  wish  to  be  accounted.' 

'0  1  Sam.  ii.  26.     Luke  ii.  52.  "  Acts  ii.  47. 

»2  Neh.  vi.  10,  11.     Phil.  ii.  15,  16;  iv.  8,  9.  '^  Comp.  Fxclus.  xli.  12. 

•1  I  Sam.  XXV.  3,  17,  25. 

«  Chap,  xxiii.  5,  with  Ps.  cxii.  6.     Comp.  Ecclus.  xh.  13;  xliv.  13,  14;  xlix.  1. 

'6  Luke  vii.  4,  5.     Acts  ix.  36—39. 

"  Gen.  xxxix.  4—21 ;  xli.  37.     Est.  il  9,  15,  17.     Dan.  ii.  48,  49 ;  vi.  1—3. 


334  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

ness ;  gives  authority  to  reproof,  counsel,  and  example  ;  so  that — 
if  the  world  cannot  love,  neither  can  they  despise.  Hence  the 
Christian  obligation  to  be  "  blameless,  as  well  as  harmless,  to  shine 
as  lights  in  the  world. '"^  Hence  the  honor  of  "having  a  good 
report  of  all  men,  and  of  the  truth  itself."^  Hence  the  qualification 
for  eiliciency  in  the  sacred  office — "  blameless — having  a  good  re- 
port of  them  which  are  without.''^  But  how  often  do  the  "dead 
flies"  spoil  "  the  precious  ointment  !"^  Satan,  when  he  cannot 
hinder  theinstruineiits,  will  blemish  them,  to  give  currency  to  error, 
to  stumble  the  ungodly  and  unstable.^ 

This  ornament  is  too  often  indiscreetly  underrated.  'So  long  as 
my  conscience  is  clear,  I  care  not  what  the  world  think  or  say  of 
me.  Other  consciences  are  not  my  judges.'  Now  in  resisting  the 
efforts  of  the  world  to  turn  us  aside  from  the  path  of  duty, '  we  may 
seasonably  comfort  ourselves  in  our  own  innocency,  fly  for  refuge 
against  the  injuries  of  tongues  into  our  own  consciences,  as  into  a 
castle,  there  repose  ourselves  in  security,  disregarding  the  re- 
proaches of  evil  men.'^  But  it  should  be  our  great  care  to  stop  the 
mouths  of  gainsayers  ;  and  while  we  count  it  "  a  very  small  matter 
to  be  judged  of  man's  judgment,"  most  anxiously  to  "  provide 
things  honest,  not  only  in  the  sight  of  the  Lord,  but  also  in  the 
sight  of  men."^ 

Yet  precious  as  this  blessing  is,  take  care  it  be  not  purchased  at 
the  expence  of  conscience.  Far  better  that  others  should  blot  our 
name,  than  that  we  should  wound  our  consciences.  'Two  things 
there  are,  saith  St.  Augustine,  whereof  every,  man  should  be  spe- 
cially chary  and  tender — his  conscience  and  his  credit.  But  that  of 
his  conscience  must  be  his  first  care;  this  of  his  name  and  credit 
must  be  content  to  come  in  the  second  place.  Let  him  first  be  sure 
to  guard  his  conscience  well;  and  then  may  he  have  a  due  regard 
of  his  name  also.  Let  it  be  his  first  care  to  secure  all  within,  by 
making  his  peace  with  God  and  in  his  own  breast.  That  done — 
but  not  before — let  him  look  abroad,  if  he  will,  and  cast  about  as 
well  as  he  can,  to  strengthen  his  reputation  with  and  before  the 
world.'** 

But  that  God  should  register  a  good  name  in  the  annals  of  the 
church^ — "in  the  book  of  remembrance^"—  in  the  book  of  life"" — 
Oh  !  is  not  this  infinitely  above  all  this  world's  glory  7^^  And  how 
gladly  will  he  own  these  jewels  at  the  day  of  his  appearing!'^ 
Ho\v  sure  and  glorious  is  his  promise  to  his  faithful  servant — -"I 
will  not  blot  out  his  name  out  of  the  book  of  life ;  but  I  will  confess 
his  name  before  my  Father  and  before  his  angels  !"" 

1  Phil.  ii.  15.  2  3  John  12.     Comp.  Acts  xvi.  2.    2  Cor  viii.  18. 

3  1  Tim.  iii.  2,  7;  iv.  16.  ■«  Eccl.  vii.  1;  x.  1.  5  2  Sam  xii.  14. 

6  Bp.  Sanderson's  Sermon  on  Eccl.  vii.  1,  §  30. 

7  1  Cor.  iv.  3,  with  2  Cor.  viii.  21.    Comp.  1  Cor.  ix.  15.    2  Cor.  xi.  12.    1  Pet.  ii.  12. 

8  Bp.  Sanderson,  ut  supra,  §  23.  »  Matt.  xxvi.  6—13.  i"  Mai.  iii.  16. 
"  Phil.  iv.  X            1^  Luke  x.  20.           "  Mai.  iii.  17. 

1*  Rev.  iii.  5. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  335 


2.   The  rich  and  the  poor  meet  together :  the  Lord  is  the  maker  of  them  all. 

There  is  oreat  diversity  in  the  several  stations  and  circumstances 
of  mankind!^  Yet  the  ditierence  is  mainly  superficial ;  the  equality 
in  all  important  matters  manifest.  The  rich  and  the  ;joor— appa- 
rently SO  remote  from  each  olher—meei  together.  All  have  the 
same  birth. '  All  enter  the  world  naked,-  helpless,  unconscious 
beings ;  all  stand  in  the  same  natural  relation  to  their  God  ;  de- 
pendent on  him  for  their  birth  j^  the  children  of  his  Providence;^ 
the  creatures  of  his  moral  government.^  All  are  subject  to  the 
same  sorrows,  sicknesses,  infirmities,  and  temptations.^  "All  go 
to  one  place."^      All — "  small  as  well  as  great— shall  stand  before 

God."«  A„  •       , 

We  7iieet  together  on  the  same  level  as  sinners.  All  are  tamted 
with  the  same  original  corruption.^  "All,  like  sheep,  have"  per- 
sonally "  gone  astray.'""  All  need  alike  the  same  new-birth  to  give 
them  life,  the  same  precious  blood  to  cleanse  them,  the  same  robe 
of  righteousness  to  cover  them.'^  It  is  in  fact  a  common  need,!^  a 
common  salvation.'^  In  all  these  matters  the  rich  and  the  poor 
are  as  one—"  God  is  no  respecter  of  persons.'""  The  difference  ap- 
pears only  as  the  outward  garment. ^^  Yet  what  a  distance  it 
makes !     The  one  scarcely  hears  or  knows  the  other ! 

And  when  redeemed  into  the  family  of  God,  is  not  every  member 
of  the  family  our  brother  ?'«  Here  then— r/cA  and  poor— we  meet 
on  equal  standing  at  the  same  throne  of  grace— in  the  same  soul 
and  body— at  the  same  holy  table. ^^  We  communicate  to  each 
other  the  same  blessed  hopes,  feel  the  same  sympathies,  anticipate 
the  same  home. 

Nor  is  this  a  constitution  of  accident,  or  of  mechanical  arrange- 
ment. The  Lord  is  the  maker  of  them  all.  Not  only  does  he 
make  us  as  n)en  ;  but  he  makes  ns  rich  and  poor.^^  Adored  be 
that  infinite  wisdom,  that  has  knit  the  rich  and  the  poor  together 
so  closely  in  mutual  dependence,  that  neither  can  live  without  the 
other  ;'^  neither  can  say  to  the  other,  "  1  have  no  need  of  thee.''^" 

Yet  this  Christian  equality  before  God  does  not  annihilate  the 
gradation  of  rank  before  men.  "The  servants  under  the  yoke 
must  not  despise  their  believing  masters,  because  they  are  brethren  ; 
but  rather  do  them  service,  because  they  are  faithful  and  beloved.'"^' 

1  Job  xxxi.  15.     Mai.  ii.  10.     Acts  xvii.  2G.  2  Job  i.  21.^  Ecc.  v.  15. 

■  3  J„b.  xii.  10.     Acts  xvii.  25,  28.  "  Psalm  cxlv.  9,  15,  lb. 

5  j)c,j5   iv  ?j5  ^  Heb.  xiii.  3. 

7  Job  iii.  19.  '  Ps.  Ixxxix.  48.     Eccl.  ii.  16;  iii.  20;  vi.  6;  ix.  11.     Hob.  ix.  _27. 

8  Rev.  XX.  12.  9  Gen.  v.  3.    Job  xxv.  4.     Ps.  Ii.  5.  i°  Isa.  Im.  b. 

12  In°The"oniiMnce  of  redemption  all  were  to  give  alike,  as  an  acknowledgment  of 
equal  need.     Ex.  xxx.  15.  ,i.„  .e,,;   iq  on 

13  jude  3  '"  Acts  X.  34.     Job  xxxiv.  19.  \  Lul^e  xvi.  19,  20. 
IS  Gal.  iii.  28.     Col.  iii.  U.     This  is  implied  in  the  rebuke.  Jam.  n. --o- 

17  1  Cor.  X.  17 ;  xii.  13.  i«  1  Sam.  ii.  7.      .  "  Eccl.  v.  y. 

20  1  Cor.  xii.  21.  21  1  Tim.  vi.  1, 2, 


336  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Could  men  continue  in  equality  of  rank,  for  a  single  day?  Differ- 
ence of  mind  and  talents,  industry,  self-denial,  providences,  would 
shake  the  balance  before  the  morning  was  gone.  God  never  meant 
to  level  the  world,  any  more  than  the  surface  of  the  earth.  The 
distinction  of  ricJi  and  poor  still  remains  in  his  a|jpointment,  and 
all  attempts  to  sink  it  must  end  in  confusion.  To  each  of  us  are 
committed  our  several  talents,  duties,  and  responsibilities  both  to 
God  and  man.  Let  each  of  us  therefore  be  given  to  our  own  work, 
and  '-abide  in  our  calling  with  God.'"  "Let  the  brother  of  low 
degree  rejoice,  in  that  he  is  exalted  ;  but  the  rich,  in  tliathe  is  made 
low."^  Soon  shall  we  all  be  one  family  in  our  Father's  house — to 
"  go  out  no  more."^ 

3.  A  prudent  man  foreseeth  the  evil,  and  hidelh  himself:  but  the  simple  pass  on, 
and  ard  punished.^ 

God  has  not  given  to  us  the  knowledge  of  futurity.  This  would 
only  have  encouraged  presumption.  But  he  has  given  us  pn<- 
dence,  naturally /ore^-eeiz/o'  evil^  and  forecasting  the  most  effectual 
means  of  deliveiance.  Uavid  was  thus  directed  to  Jiide  himself 
from  Saul  ;^  Elijah  from  Jezebel.^  The  disciples  were  taught  to 
flee  from  impending  eviW  Paul  repeatedly  hid  himself  from 
threatened  destruction. ^  Even  our  Divine  Master  acted  on  this 
rule  of  pi^udence,^  till  his  hour  was  come.'" 

But  to  apply  this  rule  to  spiritual  evils  foj-eseen — "Noah,  moved 
with  fear,  prepared  an  ark  for  the  saving  of  his  house." •'  Josiah 
endeavored  to  ward  off  the  threatened  judgment  by  humiliation 
before  God.'^  Paul  "labored"  for  the  covering  of  present  accept- 
ance;  foreseeing  the  tremendous  evil  of  "appearing"  unsheltered 
"before  the  judgment-seat  of  Christ.'"^ 

Not  that  the  jivudent  man  is  gifted  with  supernatural  knowledge. 
He  only  uses  the  discernment  which  God  hath  given  him.  He  re- 
gards the  signs  of  the  times.  He  studies  the  word  of  God  in  refer- 
ence to  coming  judgment ;  and  he  acts  accordingly.  To  walk 
carelessly  in  the  midst  of  evil  is  reckless  folly.  We  cannot  "  stand 
by  faith"  only,  but  "by  faith"  balanced  with  fear;'^  yet  not  the 
fear  of  bondage  and  scrupidosity,  but  of  care,  watchfulness,  and 
diligence.'^  In  such  a  path  as  ours — guilty,  wandering,  tempted, 
afflicted,  dying,  does  not  common — at  least  does  not  Christian — 
prudence^  show  us  our  need  of  an  hiding-place  ?  Except  we 
seek  one  in  time,  we  are  lost  for  eternity.  Did  we  but  realize  the 
huge  mass  of  guilt  lying  upon  us,  and  the  infinite  wrath  that  for 
that  guilt  hangs  over  us,  could  we  rest  in  an  unsheltered  state? 
Should  not  we  tread  upon  all  that  lies  in  our  way  to  run  to  shelter? 

1  1  Cor.  vii.  24. 

2  .lames  i.  9,  10.  ^  Rev.  iii.  12.  *  Chap,  xxvii.  12. 
5  1  Sam.  XX.  19;  xxiii.  19 — 21;  xxvi.  1.                        6  1  Kings  xvii.  3;  xix.  3. 

T  Matt.  X.  23;  xxiv.  15—18.  »  Acts  ix.  23—25;  xvii.  14;  xxiii.  17. 

9  Mark  iii.  6,  7.     Luke  iv.  29,  30.     John  viii.  59  ;  x.  39.        '»  Matt.  xxvi.  47—57. 

1'  Heb.  xi.  7.  '2  2  Chron.  xxxiv.  21,  26—28.  '^  2  Cor.  v.  9,  10. 

"  Rom.  li.  20.  '5  Hch.  iv.  1,  11. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  337 

Coming  judgments  there  may  be.  But  set  our  face  towards  our 
hiding-place.  God  will  undertake  for  our  dangers.  Nay — does 
not  his  most  loving  voice,  point  to  a  shelter  in  himself — in  his  own 
perfections? — "Come,  my  people;  enter  thou  into  thy  chamber, 
and  shut  thy  door  about  thee ;  hide  thyself,  as  it. were  for  a  little 
moment,  until  the  indignation  be  overpast.'" 

Very  different  is  the  course  of  the  simjAe.^  Devoid  of  all  j)ru- 
dence  ;  foreseeing  no  evil ;  fearing  none  ;  given  up  to  their  own 
ways,  and  reckless  of  all  consequences,  thei/  pass  on  and  are  pun- 
ished, by  their  own  folly .^  Oh  !  many  such  are  there,  who, 
"  when  the  Lord's  hand  is  lifted  up,  will  not  see  ;"^  who  will  not 
hear  the  distant  thunder,  betokening  the  approaching  storm  ;  who 
in  their  fancied  security  laugh  at  those,  who  are  preparing  for  an 
evil  day ;  laugh  even  on  the  brink  of  that  destruction,  which — 
unless  Sovereign  grace  interpose — will  make  them  wise  too  late. 

4.  By  (the  reward  of,  Marg.)  humility  and  the  fear  of  the  Lord  are  riches, 
honor,  and  life,  (lives,  Marg.) 

Who  then  will  say — "  It  is  vain  to  serve  God  ?"^  Riches,  honor, 
and  life  to  enjoy  them — such  an  accumulation  and  completeness 
of  happiness ! — all  belong  to  his  service.  But  observe  the  two 
marks  of  his  ways,  humility  and  the  fear  of  the  Lord.  Humility 
is  not  the  mere  meekness  of  modesty.^  This,  though  a  lovely 
temper  is  not  a  Christian  grace.  Nor  is  it  the  servility  of  the  hy- 
pocrite for  his  own  selfish  ends  ;^  or  the  temporary  conviction  of 
external  humiliation.®  We  may  easily  distinguish  the  genuine 
principle  by  its  accompaniment — the  fear  of  the  Lord — that  blessed 
holy  reverence,  which  none  but  his  children  feel,  and  which,  while 
it  represses  presumption,  establishes  humility.  A  just  apprehen- 
sion of  God  will  always  lay  us  in  the  lowest  dust  before  him.  The 
contrasted  sight  of  his  majesty  with  our  meanness,  of  his  holiness 
with  our  defilement,  constrains  the  cry  from  one — "Behold  !  I  am 
vile  ;  I  abhor  myself"^ — from  another — "  Woe  is  me,  for  I  am  un- 
done.'"" Humility  is  thus  the  truest  glory.  The  most  humble  is 
the  most  triumphant  Christian.  Depressed  indeed  he  may  b^  ;  yet 
is  he  highly  exalted.  Riches  are  his — both  of  grace  and  of  glory. 
None  can  deprive  him  of  them.' '  Honor  is  his — the  true  fruit'^— 
the  gracious  reward'^ — of  hiwiility — high  and  glorious  ;  the  title 
and  present  privilege  of  a  child  of  God — "  an  heir  of  God,  and  joint- 
heir  with  Christ.""  Life  is  his'^ — lives — every  kind  of  life — not 
natural  only,  but  spiritual  and  eternal ;  life  with  the  Father  and 
the  Son,  now  "hid  with  Christ  in  God  ;   and  when  Christ,  who  is 

1  Isa.  xxvi.  20.  2  Chap.  xiv.  1.5,  16. 

3  Chap.  vii.  7,  22,  23;  ix.  17,  18.  ^  Isaiah  xxvi.  11. 

5  Mai.  iii.  14.  6  1  Sam.  x.  22.                          ■?  2  Sam.  sv.  5. 

s  1  Kinas  xxi.  27.  »  Job  xl.  4 ;  xlii.  5,  6.              i"  Isa.  vi.  5. 

"  Chap.  viii.  18.  "  Chap.  xv.  33 ;  xviii.  12.             >3  Luke  xviii.  13,  14. 
"  Rom.  viii.  16, 17. 

15  Chap.  xix.  i;3.     Ps.  xxii.  27.     Comp.  Ecclus.  i.  11,  12.  18;  ii.  8,  9;  xl.  26,  27. 

43 


338  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

our  life,  shall  appear" — then  to  be  manifested  in  all  its  fulness  of 
everlasting  joy.'  Shall  we  look  then  beyond  the  narrow  limit  of 
time,  and  search  what  is  the  character  of  the  heirs  of  glory?  "He 
will  beautify  the  meek  with  salvation.  Blessed  are  the  poor  in 
spirit;  for  theirs  is  the  kingdom  of  God. '"^  Thus  glorious  is  the 
end  of  this  lowly  path  oi  hiun'dity  and  godly  fear  ! 

5.  Thorns  and  snares  are  in  the  way  of  the  froward :  he  that  doth  keep  his  soul 
shall  he  far  from  them. 

A  forcible  image  to  show,  that  nothing  stands  so  much  in  a 
man's  way,  as  the  indulgence  of  his  own  unbridled  will.  The  man 
who  is  most  perversely  bent  on  his  purposes,  is  most  likely  to  be 
thwarted  in  them.  He  thinks  to  carry  all  before  him  ;  wliereas  his 
frowardness  makes  thorris  and  snares  for  his  rcay.^  'He  is  as  a 
man  on  all  sides  encompassed  with  thorns  and  snares.  His  stub- 
bornness brings  him  into  infinite  perplexities,  out  of  which  he  can 
find  no  issue.'^  Sarah,''  Jacob,^  Balaam,^  found  the  way  of  the 
froward  full  of  hindrance  and  entanglement.  A  special  mercy  is 
it,  when  the  thorns  embitter  the  way,  and  bring  the  froward  sin- 
ner as  an  humbled  child,  asking  and  seeking  the  road  to  his  father's 
house.**  If  there  be  difficulties  in  the  ways  of  God,  are  there  none 
in  the  ways  of  sin  ]  A  fair  balance  would  prove,  which  yoke — 
which  burden — is  the  more  "easy  and  light."  The  stings  of  con- 
science ;  the  rebukes  of  Providence ;  the  disappointment  of  the 
cherished  desires,  the  tyrannical  power  of  lust — all  tend  to  make 
"the  way  of  transgressors  to  be  hard."^  Nay — not  the  world  only 
— but  even  the  holy  Gospel,  is  made  a  snare  in  the  way  of  the 
froward.  Such  are  "  the  depths  of  Satan'""  and  his  devices,  that 
he  "  turns  the  grace  of  God  into  lasciviousness,"  and  the  occasion 
or  excuse  of  sin  ! 

Here  then  lies  the  security  of  a  close  walk  with  God.  An  hum- 
ble submission  to  the  Lord  ;  desiring  nothing  so  much  as  conform- 
ity to  his  will ;  dreading  nothing  so  much  as  being  left  to  our  own 
waywardness — thus  keeping  our  soul,  we  shall  be  far  from  the 
thorn  and  snares  of  the  froward.^^  We  shall  "  make  straight"  and 
safe — ff  not  smooth — "  paths  for  our  feet,"  and  "  all  our  ways  shall 
be  established.'"''^  "  He  that  is  begotten  of  God  keepeth  himself  and 
that  wicked  one  toucheth  him  not  '"^ 

6.  Train  up^*  a  child  in  (he  way  he  should  go :  and  when  he  is  old,  he  will  not 
depart  fron  it. 

1  Col.  iii.  3,  4.  2  Ps.  cxlix.  4.     Matt.  v.  3. 

3  Jer.  xxiii.  12,  13.    Jud.  ii.  2,  3.  ^  Bishop  Hall. 

5  Gen.  xii.  10—20;  xvi.  1—6;  xx.  2—14.  «  Ibid,  xxvii. 

T  Num.  xxii.  22—32.  «  Luke  xv.  12—20. 

9  Chap.  xiii.  15.  '»  Rev.  ii.  24.     2  Cor.  xi.  14. 

»  Rom.  iii.  8;  vi.  1.     Judc  t.         '2  Heb.  xii.  12.     Chap.  iv.  2tj.  '3  1  John  v.  18. 

'4  There  is  a  considerable  ditlerence  in  the  translation  of  the  original  word  ;  but  all 
cominor  to  the  same  point.  All  commentators  stamp  it  as  a  most  sijrniticant  term — Imbue. 
Schultens.     Gcier — '  gives  it  the  first  dip,  dye,  seasoning.'     Initia — '  Begin  the  first  in- 


EXPOSITION    OF    THE    BOOK    OP    PROVERBS.  339 

The  hopes  of  at  least  two  generations  hang  upon  this  most  im- 
portant rule.  How  can  we  look  on  a  child  without  thoughtful  anx- 
iety ?  An  existence  is  commenced  for  eternity.  No  power  of  earth 
or  hell  can  crush  it.  The  whole  universe  does  not  afford  an  ob- 
ject of  deeper  interest.  It  is  an  "arrow  in  the  hand  of  a  mighty 
man" — a  most  powerful  instrument  of  good  or  evil,  accordino-  to 
the  direction  that  is  given  to  it.' 

Every  thing  depends  on  his  training.  Two  ways  lie  before 
him — the  way  in  which  he  loould  go — headlong  to  ruin,  and  the 
way  in  rvhich  he  should  go — the  pathway  to  heaven.  The  rule 
for  training  implies  obliquity;  else  he  would  not  need  it.  A 
young  and  healthy  tree  slioots  straight  upwards,  and  instead 
of  putting  forth  crooked  and  deformed  branches,  gives  promise  of  a 
fine  and  fruitful  matuiity. 

Begin  the  training  of  the  child^  as  Hannah  did,  with  his  dedi- 
cation to  God. 2  This  done — train  him  as  God's  child — entrusted 
to  your  care,  asking  guidance  from  day  to  day — "  How  shall  we 
order  the  child,  and  how  shall  we  do  unto  him?"^  Train  him  as 
a  baptized  child,  in  the  principles  of  his  baptismal  engagements. 
Pray  for  him.  Teach  him  to  pray.  Instruct  him  "  from  a  child 
in  the  Holy  Scriptures"  as  the  sole  rule  of  faith,  and  directory  of 
conduct."^  Never  was  this  training  so  momentous.  From  a  de- 
fect here  many  young  persons  are  tossed  to  and  fro  in  every  vacil- 
lation of  error;  and  the  anxious  attempt  to  set  them  right  we  find 
to  be — '  building,  where  there  is  no  foundation,  or  rather,  where 
there  is  not  so  much  as  ground  to  build  upon.'^  In  fact,  the  mind 
— abhorring  a  vacuum— must  have  some  notions.  And  the  alter- 
native is  not  between  sound  principles  and  none ;  but  between 
wholesome  truth  and  those  crude  or  poisonous  errors,  which  the 
subtle  enemy  is  ever  ready  to  inject,  and  the  corrupt  heart  equally 
prepared  to  receive.  Nor  let  the  formation  of  sound  practical 
habits.^  diligence,  industry,  and  self-government  be  forgotten.  Let 
the  child  be  trained,  as  the  soldier  under  arms,  to  endurance,  order, 
and  subjection. 

Wisely  does  Solomon  direct  us  to  begin  at  the  mouth  or  entrance 
of  his  way^ — at  the  first  opening  intelligence.  The  more  early 
the  training,  the  more  easy  the  work,  and  the  more  encouraging 
the  results.     It  is  a  matter  of  experience,  that  what  is  early  learnt, 

struction— lay  the  groundwork— the  first  stone.'  Instrue.  This  is  substantially  the  mar- 
gin ;— catechise— like  Abraham's  servants— instructed  (catechised,  niarg.)  alike  in  the 
art  of  war  and  in  the  fear  of  God.  Gen.  xiv.  14;  xviii.  19.  The  word^elsewhere  con- 
veys the  idea  of  dedication  to  the  service  of  God.  (Comp.  Deut.  xx.  5.  1  Kings  viii. 
6.  2  Chron.  vii.  5 ;  title  to  Ps.  xxx.)  In  this  view  a  judicious  expositor  conceives  the 
illustration  may  be  thus—'  As  a  house,  altar,  or  temple,  newly  built,  and  not  vet  profaned, 
is  fitted  by  certain  rites  and  sacrifices  for  its  future  use;  so  a  child,  as  a  liewly-formed 
edifice,  is  fitted  by  a  certain  course  for  the  service  and  the  church,  and  his  heart  is  made 
meet  as  an  habitation  of  God,  and  the  temple  of  the  Holy  Ghost.'     Geier  in  loco. 

•  Psalm  cxxvii.  4.  2  i  Sam.  i.  28.  3  Jud.  xiii.  12. 
^  2  Tim.  iii.  15.     Comp.  the  Wise  Man's  own  Training,  chap.  iv.  3,  4. 

5  South's  Sermon  on  the  text,  vol.  v.  1. 

*  Heb.     See  Schultens,  and  the  general  voice  of  critics. 


340  LXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  most  tenaciously  retained.  It  stands  the  friction  of  time  with 
the  least  injury.  Far  better,  instead  of  waiting  for  the  maturity 
of  reason,  to  work  upon  the  pliability  of  childhood."  The  gardener 
begins  to  graft  in  the  first  rising  of  the  sap.  If  the  crooked  shoots 
of  self-will  and  disobedience  are  not  cut  off,  their  rapid  growth  and 
rapidly  growing  strength  will  greatly  increase  the  future  difficulty 
of  bending  them.  Present  neglect  occasions  after  risk  and  per- 
plexity. We  may  begin  our  work  too  late,  but  we  can  scarcely  ^■ 
laegin  it  too  soon.**  If  the  child  be  too  young  to  teach  to  read,  he 
cannot  be  too  young  to  teach  to  obey.  Never  let  the  watchfulness 
to  check  the  buddings  of  evil,  and  to  cherish  the  first  tenderness  of 
right  feeling,  be  relaxed.  The  ceaseless  activity  of  the  great  ene- 
my teaches  the  value  of  early  training.  Be  beforehand  with  him. 
Pre-occupy  the  ground  with  good  seed,  as  the  most  effectual  exclu- 
sion of  his  evil  tares.  ^  Be  at  the  tnmUh  of  the  way  with  whole- 
some food,  ere  he  has  the  opportunity  of  pouring  in  his  "  bread  of 
deceit ;"  ere  nature  is  hardened  by  the  habits  of  sin — brutalized 
by  familiarity  with  vice. 

But  this  training  must  be  practical.  The  mere  talk  to  a  child 
about  religion,  without  bringing  it  to  bear  upon  his  loose  habits, 
and  self-willed  tempers,  is  utterly  ineffective.  Here  also  lies  the 
momentous  weight  of  Christian  consistency.  If  the  child  hears  of 
godliness,  and  sees  but  wickedness,  this  is  bringing  him  bread  with 
one  hand  and  poison  with  the  other ;  '  beckoning  him  with  the 
hand  to  heaven,  and  at  the  same  time  taking  him  by  the  hand, 
and  leading  him  in  the  way  to  destruction.'^  Who  would  receive 
even  the  choicest  food  from  a  leprous  hand  !  Neglect  is  far  better 
than  inconsistency  ;  forgetfulness,  than  contempt  of  principle.  A 
child  is  influenced  by  the  eye  more  than  by  the  ear.  He  is  ready 
to  look  out  for  apologies  for  his  own  faults  ;  and  their  discovery  in 
parental  example  will  harden  him  in  infidelity  or  ungodliness. 

This  is  indeed  a  work  of  watchful  anxiety,  attended  with  painful, 
and  often  long-protracted  exercise,  of  faith  and  patience.  Who 
could  hold  on  in  it,  but  for  the  Divine  support  of  the  parental 
promise —  When  he  is  old,  he  shall  not  depart  from  it.  The  man 
will  be,  as  the  child  is  trained.  Education  is  utterly  distinct  from 
grace.  But — when  conducted  in  the  spirit,  arid  on  the  principles 
of  the  Word  of  God — it  is  a  means  of  imparting  it.     Sometimes 


'  The  Heathen  moralists  seem  well  to  have  understood  the  subject.     Horace — ^aflcr 
*lluding  to  the  early  discipline  of  the  colt  and  the  hound — applies  it — 

'  Nunc  adbibe  puro 

Pectore  verba,  puer :  nunc  tu  melioribus  offer. 
Quo  scmel  est  imbuta  recens,  servabit  odorem 
Testa  diu.'  Epis.  1.  i.  ii.  64—69. 

'  Adco  in  tencris  consuescere  multum  est.' 

Virg.  Geor.  ii.  272. 
'Udum-et  moUe  lutum  rs;  nunc,  nunc  propcrandus,  ct  acri 
Fingendus  sine  tine  rotfl,.'  Persius.  Sat.  iii.  2^5. 

2  See  Eccl.  xi.  6.     Isa.  xxviii.  9,  10.     Lam.  iii.  27.  3  Matt.  xiii.  25— W. 

*  Abp.  Tillotson's  Sermons  on  Education. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  341 

the  fruit  is  immediate,  uniform,  and  permanent  to  the  end.'  But 
often  "  the  bread  cast  upon  the  waters  of  the  covenant  is  found" 
not  till  "  after  many  days"^ — perhaps  not  till  the  godly  parent  has 
been  laid  in  the  grave. ^  Yet  the  fruit,  though  late,  will  not  be  the 
less  sure.*  The  child  may  dejiart  when  he  is  young.  But  when 
he  is  old — in  after  years — smothered  convictions  will  bring  back 
the  power  of  early  impressions.  The  seeds  of  instruction  will  burst 
forth  into  life.^  He  will  find  it  "  hard,"  in  a  course  of  sin,  "  to  kick 
against  the  pricks."^  The  scriptures  early  fastened  on  his  memory, 
will  force  themselveS  upon  him  with  many  a  sharp  and  painful 
struggle.  Conscience  will  disturb  his  pleasures,  and  embitter  the 
sweetness,  which  he  had  found,  or  fancied  that  he  had  found,  in 
his  sins.  The  remembrance  of  his  father's  house  brings  the  pro- 
digal "  to  himself,"  and  he  comes  home  with  shame  in  his  face, 
tears  in  his  eyes,  and  godly  sorrow  in  his  heart.'' 

Cultivate,  then,  the  exercise  of  parental  faith  ;  trusting — not  to 
what  we  see,  but  to  what  God  has  promised  ;  like  our  father  Abra- 
ham— "  against  hope,  believing  in  hope."®  Expect  the  fulfilment 
of  the  parental  promise,  as  confidently  as  any  other  free  promise  of 
the  gospel.^     Exercise  faith  in  the  fall  energy  of  Christian  diligence, 

1  1  Sam.  i.  28;  ii.  2;  xii.  2,  3.     Comp.  Ps.  xcii.  13—15.  2  EccI.  xi.  I. 

3  2  Chron.  xxxiii.  11 — 13.  'It  is  no  small  mercy,'  said  Mr.  Flavel,  alluding  to  this 
case,  '  to  have  thousands  of  fervent  prayers  lying  before  the  Lord,  filed  up  in  heaven  for 
us.'     Fountain  of  Life,  Sermon  xx. 

4  Hab.  ii.  3. 

5  Timothv  was  instructed  as  a  child,  but  not  converted  till  adult  age.  Comp.  2  Tim 
ill.  15,  with  i  Tim.  i.  2. 

6  Acts  ix.  5.  7  Luke  xv.  17—20.  8  Rom.  iv.  18—20. 

9  Such  as  John  vi.  37 — couched  in  the  same  grammatical  terms — a  promise  connected 
with  a  duty,  as  the  encouragement  to  the  duty— "i/»?t  that  crnnelh — he  that  traindh;  in 
no  wise  cast  out — will  not  depart."  Yet  the  latter  is  often  considered  a  general  promise, 
admitting  of  various  and  indefinite  exceptions.  The  other  is  "  Yea  and  Amen."  But 
we  might  ask — How  can  we  loosen  tlie  ground  of  one  promise,  without  shaking  the 
foundation  of  all  1  And  do  not  admitted  exceptions  in  the  educational  promise  o-ive  oc- 
casion to  many  an  exercised  Christian  to  find  his  own  exception  in  the  Gospel  promise  1 
We  fully  concede  that  here  the  ground  is  more  clear  to  the  exercise  of  faith.  We  have 
the  demonstrable  certainty  of  the  work  of  the  Son,  the  faithfulness  of  the  Father,  and 
the  agency  of  the  Spirit,  drawing  the  "given  to  come"  (vv.  37,  44,  65) — the  compact  of 
the  Eternal  Three  unchangeably  fulfilled.  In  tiiis  parental  promise  the  manifestly  im- 
perfect training  of  the  parent,  and  tiie  wanton  rebellion  of  the  child,  obscures  the  ground 
of  faith  to  our  vision.  But  this  touches  only  the  apprehension  of  the  ground,  not  the 
ground  itself  If  the  performance  of  the  parent's  duty  in  the  one  promise  were  as  cer- 
tain, as  the  work  of  God  in  the  other,  would  not  the  assurance  of  the  promise  in  both 
cases  be  equally  firm  1  We  cannot  indeed  anticipate  an  universal  fulfilment  of  the  prom- 
ise. Yet,  as  believers  in  the  inspiration  of  Scripture,  we  are  bound  implicitly  to  receive 
it.  Is  it  not  far  safer  and  more  satisfactory  to  take  all  the  promises  of  the  Bible  upon- the 
same  ground  1  The  cases  that  appear  to  contravene  the  educational  promise  may  be 
fairly  explained.  Not  that  the  promise  is  falsified,  but  that  the  Lord's  time  of  fulfilment 
is  not  yet  come.  Or — has  not  some  important  element  of  education  been  omitted  1  Has 
not  some  disproportion  of  one  or  other  part  of  the  system  hindered  the  efficiency  of  the 
whole "?  Has  instruction  and  discipline  been  always  accompanied  with  prayer  and  faith] 
Or  has  prayer  been  always  confirmed  by  consistent  practice  1  Does  not  man's  indolence, 
self-indulgence,  unbelief,  unfaithfulness  to  the  conditions  implied,  wither  the  blessing  1 
While  Abraham— training  up  his  family  for  God— shall  find  him  "faithful  that  hath 
promised"  (Gen.  xviii.  19,  with  Heb.  x.  23)  the  Elis  and  the  Davids — good  men  but 
bad  parents — (I   Sam.  iii.  13 ;   1  Kings  i.  6)  shall  know  "  God's  breach  of  promise." 


342  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

and  in  the  patience  of  Christian  hope.  Leave  God  to  accomplish 
his  own  gracious  will.  If  his  Sovereignty  reserves  the  time  and 
means  to  himself,  his  faithfulness  secures  the  promise  to  us,  which 
IS,  and  ever  must  be,  "  Yea,  and  Amen" — "  I  will  be  a  God  to  thee, 
and  to  thy  seed  after  thee.  I  will  pour  out  my  Spirit  upon  thy 
seed,  and  my  blessing  upon  thine  offspring."^ 

This  is  faith — the  reward  of  faith — of  those  who  make  the  sal- 
vation of  the  soul  the  primary  object  of  education.  The  mass  of 
mankind  deal  with  their  children  as  if  they  were  born  only  for  the 
world — '  Must  they  not  be  like  others,  to  make  their  way  in  the 
world  V  Thus  they  fearlessly  bring  them  into  contact  with  the  evil 
around  them,  set  their  feet  in  the  "  broad  road  of  destruction,"  and 
bid  them  go  on  with  the  rest.  In  all  important  matters  they  edu- 
cate them  consistently  for  time,  not  for  eternity.  They  concentrate 
their  grand  interest  on  matters  in  which  the  soul  has  no  concern  ; 
accomplishments  or  scholarship,  not  godliness ;  refinenient  of  taste 
and  manners,  not  soundness  of  faith.  Need  we  say  that  this  is  an 
education  without  God — ^without  his  promise — without  rest  ?  The 
parents  of  such  children,  and  the  children  of  such  parents,  are  alike 
objects  of  compassion.    Eternity  will  bring  a  solemn  account  to  both. 

7.   The  rich  ruleth  over  the  poor,  and  the  borrower  is  servant  to  the  lender. 

"  The  rich  and  the  poor  meet  together,"-  for  mutual  sympathy 
and  helpfulness ;  yet  God  has  appointed  one  to  7'iile  and  the  other 
to  submit.  And  this  gradation  of  rank  in  all  its  forms,  involves  dis- 
tinct obHgations  to  be  carefully  sought  out  and  followed.  Subjec- 
tion, on  the  one  hand,  is  cheerfully  acknowledged  as  God's  own  or- 
dinance ;  while  the  sense  of  responsibility  is  enlarged  on  the  other. 
The  rule  applies  to  all  the  domestic  relations  between  dependants 
and  superiors.  Yet  let  it  be  the  rule  of  order,  not  of  pride,  caprice, 
or  selfishness.  And  especially,  when  exercised  over  young  persons 
of  refined  minds  and  education,  let  dependence  be  soothed  by  "  the 
hand  of  kindness,"  elevating  them  to  an  high  rank  far  above  the 
menials  of  the  house.  The  golden  rule  of  love  will  diffuse  Christian 
happiness  without  disorder  or  compromise  of  obligation. 

Too  often,  however,  it  is  a  rule  of  harshness.^  And,  indeed, 
without  a  practical  submission  to  God's  rule  over  us,  we  can  scarce- 
ly be  trusted  with  power  over  our  fellow-men.  Obligations — such 
as  that  of  the  borrower  to  the  le^ider — often  forces  the  depend- 
ent to  a  servile  bondage.  Man  becomes  an  alien  to  his  brother ; 
the  victim  of  his  gratification,  not  the  object  of  his  sympathy.* 

(Num.  xiv.  34.)  Ik  is  too  deep  for  man  to  reconcile  the  absolute  election  of  God  with 
weak,  imperfect,  unfaithful  fulfilment  of  duty.  Nevertheless  in  all  cases — "  Let  God  be 
true,  and  every  man  a  liar."     (Rom.  iii.  4.) 

1  2  Cor.  i.  20.     Gen.  xvii.  7.     Isa.  xliv.  3—5. 

2  Verse  2. 

3  Chap,  xviii.  23.  Amos  ii.  (5 ;  iv.  1 ;  v.  1 1 ,  12 ;  viii.  4 — 6.  James  ii.  6  ;  v.  4.  Comp. 
Ecclus.  xiii.  19. 

4  2  Kings  iv.  I.  Neh.  v.  3 — 5.  Matt,  xviii.  25,  29.  Compare  the  blessing,  Deut.  Xv. 
6;  xxviii.  12. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  343 

Very  important  is  it  to  maintain  an  independence  of  mind,  quite 
distinct  from  pride,  Avhicli  elevates  far  above  doing  or  conniving  at 
evil,  for  the  sake  of  pleasing  a  patron.  Many  have  been  forced -to 
great  entanglement  of  conscience — perhaps  to  vote  contrary  to  their 
conscience — rather  than  lose  the  great  man's  smile.  This  is  a  tyr- 
annizing rule  of  the  rich  over  the  poor — thus  to  make  them  the 
creatures  of  their  own  will.  Shun,  therefore,  that  proud  independ- 
ence, which  scorns  the  kindly  offer  of  needful  help.  But  avoid  all 
needless  obligations.  '  Sell  not  your  hberty  to  gratify  your  luxury." 
If  possible  "  owe  no  man  anything  but  love."  '  Guard  against  that 
poverty,  which  is  the  result  of  carelessness  or  extravagance.  Pray 
earnestly — labor  dihgently.  Should  you  come  to  poverty  by  the 
misfortune  of  the  times,  submit  to  your  lot  humbly  ;  bear  it  pa- 
tiently ;  cast  yourself  in  childlike  dependence  upon  your  God."^ 

8.  He  that  soweth  iniquity  shall  reap  vanity:  and  the  rod  of  his  anger  shall  fail, 
(with  the  rod  of  his  anger'he  shall  be  consumed,  Marg.) 

The  seed-time  and  harvest  furnish  a  striking  scriptural  image, 
full  of  practical  use.^*  They  are  linked  togetl'ier  in  the;  spiritual, 
not  less  than  in  the  natural,  world.  The  harvest  is  according  to 
the  seed.^  Such  is  the  transcendant  dignity  and  worth  of  the  soul, 
that  eternity  is  stamped  upon  all  its  actions.  Every  thought — every 
principle  (is  not  this  a  solemn  recollection  ?) — is  a  seed  for  eternity, 
issuing  in  an  harvest  of  eternal  joy  or  "  desperate  sorrow."  The 
wise  man  only  adverts  to  the  latter  harvest.  All  experience  and 
observation  testify  to  the  fact,  that  the  diligent  perseverance  of  the 
ungodly  so7ver  can  only  end  in  vanity-^\n  utter  and  eternal  dis- 
appointment.^ 

The  connexion,  however,  of  the  two  clauses  of  the  Proverb  may 
intimate,  that  the  iron  rod  of  the  rich  ruling  over  the  poor — fol- 
lowing   the    dictates   of  selfishness — will    insure   disappointment. 
Their  abused  power  will  shortly  fail,  and  they  will  reap  only  the 
harvest  of  their  injustice.     Often  may  oppressors  prosper  for  a  time. 
God   may   use  them   as  his   chastening  rod.     But   the  seed-time 
of  iniquiti/  will  end  in  the  harvest  of  vanity,  and  when  they  have 
done  their  work,  the  rod  of  their  anger  shall  fail.     Such  was  Sen-         ^ 
nacherib  in  olden   time.^     Such  was  Napoleon  in  our  own  day.         JH 
Never  has  the  world  seen  so  extensive  a  soiver  of  iniquiti/ — never         ^| 
a  more  abundant  harvest  of  vanity.     A  fearful  rod  of  anger  was 
he  to  the  nations  of  the  earth.     But  how  utterly  was  the  rod  suf-* 
fered   to  fail,  when  the  purpose  was  accomplished  !     Despoiled  of 
empire — shorn  of  greatness — an  exiled  captive — such  is  not  the 
harvest  from  God's  seed  !  "  A  sure  reward '" — not  of  vanity,  but  of 
substantial  everlasting  joy.*    Here  may  we  "  sow  bountifully,  that 
we  may  reap  also  bountifully  !"^ 

'  Henry  in  loco.  •  Geier  in  loco. 

3  Ps.  cxxvi.  5,  6.     Hos.  X.  12.     Matt.  xiii.  3,  24—30.  *  Gal.  vi.  7,  8. 

5  Job  iv.  8.     Rom.  vi.  21.  «  Isa.  x.  5—12,  24,  25;  xxx.  31.     Conip.  Zcch.  x.  11. 

7  Chap.  xi.  18.  »  Ps.  cxxvi.  5,  6.  9  2  Cor.  ix.  0,  9. 


344  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

9.  He  that  halh  a  bountiful  (is  good  of,  Marg  )  eye  shall  be  blessed :  for  he 
giveth  of  his  bread  to  ihe  poor. 

The  heart  often  looks  out  at  the  eye.^  The  bountiful  or  good 
eye  is  contrasted  with  "  the  evil  eye."^  This  inau  can  look  with 
indifference  on  dislress,^  satisfy  himself  with  the  heartless  expres- 
sion of  good-will/  and  lind  many  reasons  for  withholding  his  char- 
ity. But  the  man  of  a  good  eye  delighteth  in  contriving  acts  of 
kindness.^  He  not  only  relieves  what  is  brought  before  him,  but 
he  looks  out  for  objects,  and  looks  pleasantly  on  them.  Nehemiah 
was  a  bright  example  of  this  houutifulness.  Instead  of  using  his 
ample  power  for  his  own  aggrandizement,  he  spent  his  substance 
in  feeding  the  people  at  his  own  table — giving  of  his  bread  to  the 
poor.^  His  great  work  required  a  large  heart.  And  such  a  heart  God 
had  given  him.  Ever  remember — Christian — that  sacrifice — not 
convenience— is  God's  acceptable  service.  Giving  of  our  bread — 
letting  the  poor  share  with  ourselves.''  Nor  must  it  be  wrung  from 
us  by  importunity.  "  God  loveth  a  cheerful  giver."**  His  "  charge 
is,  that  we  be  ready  to  distribute,  willing  to  communicate.'"'*  This 
is  his  own  pattern  of  bountifulness.  "  He  openeth  his  hand,  and 
satisfieth  the  desire  of  every  living  thing.  He  giveth  to  all  liberal- 
ly, and  upbraideth  not."i»  We  are  only  the  stewards  of  his  bounty. 
Of  our  property — ^whether  it  be  little  or  much — we  must  be  ready 
to  say — •"  We  are  not  our  own.""  But  mind  that  the  motive  be 
higher  than  the  mere  gratification  of  kindly  feelings.  Cherish 
carefully  godly  simplicity.  "  Let  your  light  shine  before  men  for 
your  Father's  glory." ^2  But  "take  care  that  you  give  not  your 
alms  before  men  to  be  seen  of  them,  otherwise  you  have  no  reward 
of  your  Father  which  is  in  heaven.'"^ 

This  bountifulness  is  a  privilege  which  earth  possesses  above 
heaven.  Many  a  rich  blessing  is  sealed  to  it  ;'^  and  the  man  that 
shows  it  "  hath  a  continual  feast,"  because  his  objects  are  always 
before  him.  Man  will  bless  it  according  to  his  ability  ;'5  and  when 
"  they  cannot  recompense  thee,  thou  siialt  be  recompensed  at 
the  resurrection  of  the  just  ;"^«  when  '  one  good  work  done  for  God 
will  be  seen' — as  Luther  says — '  to  show  more  glory  than  the  whole 
frame  of  heaven  and  earth.'  It  is  the  power  of  his  grace,  the  fol- 
lowing of  his  pattern,  the  reflection  of  his  image,  the  "  shewing 
forth  of  his  virtues.'"'' 


1  Luke  X.  33—35.  2  chap,  xxiii.  6.     Deut.  xv.  9;  xxviii.  54,  56.     Matt.  xx.  15. 

3  1  Sam.  XXV.  3,  10,  11.     Luke  x.  31,  32;  xvi.  19—21.  ^  James  ii.  15,  16. 

5  Isa.  xxxii.  8.  6  jvjeh.  v.  16—18.  7  Comp.  Job  xxxi.  17. 

8  2  Cor.  ix.  6,  with  Deut.  xv.  10.  9  1  Tim.vi.  17,  18. 

'0  Ps.  cxlv.  16.    James  i.  5.  "  1  Cor.  vi.  19,  20.  12  Matt.  v.  16. 

'3  Ibid.  vi.  1—3  ;  XXV.  34—40. 

14  Deut.  XV.  10.     Isa.  Iviii.  10,  11.    Matt  v.  7.     Comp.  Ecclus.  xxxi.  23,  24. 
'5  Job  xxix.  11—13;  xxxi,  16—20. 
's  Ps.  xli.  1,  2.     Lulce  xiv.  14.     1  Tim.  vi,  19. 
'7  1  Pet.  ii.  9,  marg. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  345 

10.  Cast  out  the  scorner,  and  contention  shall  go  out ;  yea,  strife  and  reproach 
shall  cease. 

This  is  a  word  to  rulers.  The  scorner  is  a  firebrand  of  cojiten- 
tion  in  the  church. ^  He  must  be  restrained. ^  If  restraint  be  in- 
effectual, he  must  be — if  possible — cast  oiit.^  If  "  his  seat"  be  al- 
lowed in  tlie  family/  strife  and  reproach  must  be  the  issue.  A 
jeer  or  biting  taunt  is  more  provoking  than  a  blow.  If  therefore 
"  peace  is  to  the  house,"  and  "  the  love  of  peace  is  to  abide  there,"^ 
— cast  out  the  scorner  and  the  contention  will  cease.^  He  must 
not  be  argued  with.''  We  must  keep  no  terms  with  him.  We 
must  meet  him  with  bold  and  open  rebuke,  lest  his  influence  should 
overthrow  the  faith  of  the  simple.^  If  God  "  scorneth  the  scorn- 
ers,"»  what  less  can  we  do,  than  banish  them  from  our  society  ? 
"  Depart  from  me,  ye  wicked ;  I  will  keep  the  commandments  of 
my  God."^"  Yet  if  we  cast  him  out,  cast  him  not  off.  Pray 
for  him.  Remember,  "such  were  some  of  you."'^  While  we  ab- 
hor the  sin,  let  us  pity  the  sinner. 

But  what  if  we  should  not  be  able  to  cast  him  out  7  He  may 
be  a  husband — a  child.  At  least  give  a  protest.  Show  that  you 
stand  not  on  the  same  ground.  Turn  away  Jfrom  his  scorning, 
this  will  mortify  if  not  silence.  Turn  fronf  him  to  your  God.J^ 
This  will  bring  peace.  Dwell  with  him  sighing,  as  David  in  Me- 
sech.13  One  greater  than  David  teaches  by  his  example.  Honor 
your  Divine  Master  by  "enduring,"  as  he  did,  year  after  year,  "  the 
contradiction  of  sinners."'*  And  who  knoweth,  but  this  meek 
and  silent  endurance,  with  a  loving  bleeding  heart,  may  have 
power  to  cast  out  the  scorning,  and  to  mould  the  scorner  into  the 
lovvhness  of  the  cross  ?  Then  who  would  be  a  more  welcome 
member  of  the  church  or  of  the  family?  Strife  and  reproach 
would  cease  in  both,  should  the  persecutor  of  the  faith  become  a 
monument  of  grace'^— a  shining  witness  to  the  truth. '^ 

11.  He  that  loveth  pureness  of  heart,  for  the  grace  of  his  lips  the  king  shall  be 
his  friend. 

Pureness  of  heart  describes  not  the  natural,  but  the  renewed, 
man.  It  is  no  external  varnish — no  affectation  of  holiness ;  but 
sincerity,  humility,  shrinking  from  sin,  conformity  to  the  image  of 
God.  He  who  hath  fully  attained  this  pureness  is  before  the 
throne  of  God.  He  who  loveth  it  is  the  child  of  God  on  earth. 
His  perfection  is  desire,  constant  progress,  pressing  towards  the 
mark."'     When  the  fountain  is  cleansed,  it  sendeth  forth  sweet 

1  3  John  10.  2  2  Tim.  iii.  8,  9. 

3  1  Tim.  i.  20.    Tit.  iii.  10,  U.  4  Psalm  i.  1.  5  Luke  xx.  5,  6. 

6  Gen.  xxi.  9,  10.     Comp.  chap.  xv.  18;  xvi.  28. 

■?  Chap.  xxvi.  4.     2  Kings  xviii.  36.  »  2  Tim.  iii.  1—7.  »  Chap.  iii.  34. 

1"  Psalm  cxix.  115.     Comp.  Neh.  xiii.  28.  n  1  Cor.  vi.  II. 

12  Psalm  XXXV.  KJ— 24;  Ixix.  11—13.  '3  Ibid.  cxx.  5—7.  •*  Heb.  xii.  3. 

>5  1  Tim.  i.  13—16.  is  Gal.  i.  23,  24.  "  phil.  iii.  12—15. 

44 


346  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

wateis.  When  "the  tree  is  made  good,  the  fruit  will  be  good." 
•'  Of  the  abundance  of  the  heart  the  mouth  speaketh.'"  Pnreness 
of  heart  sheds  such  refinement  over  the  whole  character,  and 
pours  such  grace  upon  the  lips,  as  attracts  the  admiration  of  those 
wlio  do  nat  understand  its  source,  and  cannot  appreciate  its  prin- 
ciple.'- Such  was  the  grace  upon  the  llpso(  the  holy  Saviour,  that 
"  the  multitude  hung  upon  them,  wondering  at  the  gracious  words 
which  proceeded  out  of  his  mouth. "^  The  moral  influence  also  of 
this  purity  of  character  is  to  put  impurity  to  shame. 

Solomon  doubtless  spoke  his  own  determination — that  the  king 
should  he  the  friend  of  the  gracious  servant.  This  had  been 
his  father's  resolution.^  This  character  smoothed  the  way  to  royal 
ftivor  for  Joseph,^  for  Ezra,^  and  Daniel. '^  Nay — we  find  godly 
Obadiah  in  the  confidence  of  wicked  Ahab.^  So  powerful  is  the 
voice  of  conscience,  even  when  God  and  holiness  are  hated.  Yet 
this  choice  of  the  gracious  lips  is  too  often  rather  what  ought  to  be, 
than  what  is.*  Well  is  it  for  the  kingdom,  when  the  Sovereign's 
choice  is  according  to  this  rule.'"  Such — such  alone — the  great 
King  marks  as  his  friends.  Such  he  embraces  with  his  fatherly 
love."  Such  he  welcomes  into  his  heavenly  kingdom. '^  "Blessed 
are  the  pure  in  heart ;  for  they  shall  see  God.'"^ 

12.  The  eyes  of  the  Lord  preserve  knowledge,  and  he  overthroweth  the  loords  of 
the  transgressor. 

The  eyes  of  the  Lord  often  describe  his  searching  Omnipotence" 
— here  his  fatherly  care.'^  So  many  inlets  to  false  principles — 
such  specious  appearances  to  warp  the  judgment — does  the  subtle 
enemy  pour  in  ;  so  strong  is  the  natural  tendency  in  the  same  di- 
rection— that,  but  for  his  gracious  covering  to  j^reserve  knowledge 
in  our  hearts,  tlie  words  of  the  transgressor  might  "overthrow 
our  faith. "'^  Oh  !  let  us  seek  our  Christian  establishment  in  close 
communion  with  Him,  for  continued  jrreservation  from  a  cloud 
upon  our  intellectual  faculties  and  spiritual  apprehensions. 

But  the  proverb  illustrates  upon  a  wider  scale  His  faithful  keep- 
ing of  the  truth  in  the  world.  Indeed  it  may  be  regarded  as  a 
prophecy  in  the  course  of  fulfilment  to  the  very  end  of  time  ?"'  For 
how  wonderfully  has  the  knowledge  of  God  been  preserved  from 
age  to  age ;  and  all  the  plausible  or  malignant  schemes  to  blot  it 
out  been  overthrown !  The  Scriptures,  as  the  words  of  knowledge. 
have  been  preserved  in  a  far  more  accurate  state  than  any  other 
book  of  corresponding  antiquity  ;  though  man's  wisdom  has  never 
been  wanting  in  ingenuity  to  corrupt  it.     When  knowledge  seemed 

1  Matt.  xii.  33,  34.         2  chap.  xxxi.  10, 20.  3  Ps.  xlv.  2, 7.     Luke  xix.  Gr.  iv.  22. 

4  Ps.  ci.  6 ;  cxix.  63.  s  Gen.  xli.  37—45.  «  Ezra  vii.  6,  21—25. 

7  Dan.  vi.  1—3,  28.     See  i.  8,  9.         8  i  Kings  xviii.  3,  12.     Comp.  2  Kin^s  xiii.  14. 

9  Chap.  xvi.  12,  13.  i"  Chap,  xxviii.  2 ;  xxv.  5.  "  Chap.  xv.  9. 

12  Ps.  XV.  1,  2;  xxiv.  3,  4.  i3  Matt.  v.  8.         n  Chap.  v.  21 ;  xv.  3.     Ps.  xi.  4. 

15  2  Chron.  xvi.  9.     Ps.  xxiiv.  15.     Zcch.  iv.  10.  is  2  Tiin.  ii.  17—19. 

17  Scott  in  loco. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  347 

on  the  eve  of  perishing,  a  single  copy  of  the  Scriptures,  found  as  it 
were  accidentally,  'preserved  it  from  utler  extinction.'  For  succes- 
sive generations  the  Book  was  in  the  custody  of  faithful  librarians, 
handed  down  in  substantial  integrity .^  When  the  Church  herself 
was  on  the  side  of  the  Arian  heresy,  the  same  watchful  eyes  raised 
up  a  champion,^  lo  preserve  the  testimony.  In  the  succeeding 
dark  ages  witnesses  prophesied,  as  from  the  earliest  eras  of  Revela- 
tion^— some  indeed  for  a  long  time  in  sackcloth,^  until  the  dawn 
of  a  brighter  day.  Nor  was  this  in  peace  and  quietness.  Often 
has  the  infidel  transgressor  labored  with  all  niiglit  of  man  for  its 
destruction.^  Often  has  Rome  partially  suppressed  it,  or  committed 
it  to  the  flames,  or  circulated  perverted  copies  and  false  interpreta- 
tions. Yet  all  these  words  and  deeds  of  the  transgressors  have 
been  overthroivn.  And  notwithstanding  all  heretical  corruptions, 
the  eyes  of  the  Lord  have  preserved  knoidedge.  Still  is  his  word 
continued  among  us  with  its  Divine  credentials  unimpaired,  and  its 
unsearchable  store  undiminished — a  standing  miracle  of  the  faith- 
fulness of  its  Almighty  Keeper.  Full  of  joy  and  confidence  is  the 
believer's  acknowledgment — "  Concerning  thy  testimonies,  I  have 
known  of  old,  that  thou  hast  founded  them  forever."^ 

13.  The  slothful  man  saith,  There  is  a  lion  icilhout,  I  shall  he  slain  in  the 
streets.^ 

Real  difficulties  in  the  way  of  heaven  exercise  faith.  And  such 
there  are,  far  too  great  for  those  who  have  never  "counted  the 
cost,"  or  who  "go  to  the  warfare  at  any  time  at  their  own  fharges."® 
But  imaginary  difficulties  are  the  indulgence  of  sloth.  The  sloth- 
ful inan  is  a  coward.  He  has  no  love  for  his  work,  and  therefore 
he  is  always  ready  to  put  a  cheat  upon  his  soul,  '  inventing  some 
vain  excuse,  because  he  will  not  do  his  duty.""  He  shrinks  from 
every  work  likely  to  involve  trouble. '^  Fancied  dangers  frighten 
him  from  real  and  present  duties.  There  is  a  lion  without ;  I 
shall  be  slain  in  the  streets — an  absurd  excuse  !'^— as  if  public 
streets — except  in  special  cases — were  tlie  haunts  of  wild  beasts.'^ 
He  is  afraid  of  being  slain  without,  when  he  willingly  gives  him- 
self up  to  be  siain  witliin.^^  Thus  the  unbelieving  spies — when 
holding  up  to  view  the  exuberant  fruit  of  Canaan,  added — -'But 
we  be  not  able  to  go  up  against  the  people.  The  cities  are  walled 
up  to  heaven — and  the  giants  are  there." '^  As  if  the  promise  of 
God  was  not  a  stronger  ground  of  faith  than  the  giants  of  fear  !'^ 
But  much  more  sad  is  it  to  see  Moses  shrinking"' — nay — Jonah 

'  2  Chron.  xxxiv.  14—18.  2  Rom.  iii.  3. 

3  Athanasius.  ■*  Enoch,  Jude  14,  15.     Noah,  2  Pet.  ii.  5. 

5  Rev.  xi.  3 — 11 ;  xii.  14 — 17. 

*  Jer.  xxxvi.  23.     Company  of  Voltaire  and  his  associates.  '''  Ps.  cxix.  152. 

8  Chap.  xxvi.  13.  9  Matt.  viii.  19,  20,  with  xi.  12.     Luke  xiv.  28—30. 

1"  Reformer's  Notes.  "  Chap.  xv.  I'J ;  xix.  24. 

>2  1  Kings  xiii.  24  ;  xx.  36.     2  Kings  ii.  24.  i3  Psahn  civ.  20—22. 

"  Chap.  xxi.  25.        i5  Num.  xiii.  27—33.        '«  Num.  xiv.  6 — 8,  with  Gen.  xii.  7. 
"  Ex.  iv.  10—14. 


348  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

running  away — from  the  Lord's  work,'  All  excuses  against  doing 
it  partake  of  this  cowardly  spirit.  And  who  has  not  felt  the  teinp- 
tation.  when  called  to  a  plain  but  self-denying  duty ;  to  encounter 
painful  opposition  to  the  gospel,  or  to  a  faithful  rebuke  of  sin  ? 
There  is  a  lion  tvithout.  True.  But  hast  thou  forgotten  the  pro- 
mise in  the  ways  of  God  ?  "  Thou  shalt  tread  upon  the  lion  and 
adder ;  the  young  lion  and  the  dragon  shalt  thou  trample  under 
feet?"^  Does  not  our  Master's  word,  "Follow  me?"^ — ^^call  us  to 
tread  in  his  steps— to  follow  him  in  a  life  of  self-devoted  conflict 
and  energy  ?  Ponder  the  terms  of  discipleship.  "  If  any  man 
will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross 
daily  ^  and  follow  me."^  Godly  courage,  "  endurance  of  hardness," 
"  standing  in  the  whole  armor  of  God"^ — all  this  is  needed — all 
this  must  be  daily  and  hourly  sought  for — not  only  by  those  who 
stand  in  the  forefront  of  the  battle,  but  by  the  meanest  soldier  of 
the  cross;  else,  though  "armed,  and  carrying  the  bow,  he  will 
turn  back"  disgracefully  "  in  the  day  of  battle."^ 

14.  T/ie  mouth  of  strange  women  is  a  deep  pit:  he  that  is  abhorred  of  the  Lord 
shall  fall  therein. 

This  fearful  temptation  has  been  already  frequently  opened.'' 
But  in  a  book  specially  for  the  young,  who  that  knows  the  power 
of  "youthful  lusts, "^  and  the  seductive  witcheries  of  sin,^  will 
deem  a  fresh  warning  needless?  Is  it  not  the  voice  of  mercy? 
For  what  but  unbounded  compassion  could  stand  as  it  were  at  the 
edge  o{  the  pit,  and  unfold  to  the  unwary  its  awful  peril?  A  deep 
pit  indeed  it  is'" — easy  to  fall  into  ;  hard — next  to  impossible — to 
get  out  of"  So  besotting  is  this  sin  to  the  flesh— to  the  mind^to 
the  conscience  !'^  It  is  the  month  of  a  pit  far  deeper.  "  For  her 
feet  go  down  to  death  ;  her  steps  take  hold  of  hell.'"^  What  more 
humbhng  proof  can  there  be  of  the  total  depravity  of  the  nature, 
than  the  fact,  that  those  affections,  originally  given  as  the  purest 
enjoyments  of  life,  should  become  the  corrupt  spring  of  such  a  de- 
filement. The  sin  and  snare  would  seem  to  be  a  judicial  infliction 
for  those,  whose  wilful  rejection  of  God  have  made  them  abhorred 
of  him.  ^*  They  have  turned  away  from  instruction,  hated  reproof, 
resisted  conviction,  and,  given  up  to  their  abomination,  they  give 
too  plain  proof,  that  they  are  abandoned  by  God'^ — abhorred  of  the 
Lord  f  Is  the  embrace  of  the  strange  woinan  a  compensation  for 
such  a  judgment  ?     Every  curse — eternal  frown  and  banishment — 

1  Jonah  i.  1—3.  2  Ps.  xci.  11—13. 

3  Matt.  iv.  19  ;  viii.  22;  ix.  9.  *  Luke  ix.  23. 

5  2  Tim.  ii.  3.  Eph.  vi.  12,  13.  '  Invictus  ad  labores ;  fortis  ad  periculum;  durus 
adversus  illecebras.'     Ambrose — a  fine  exhibition  of  Christian  energy. 

6  Psahn  Ixxviii.  9. 

7  Chap.  ii.  16—19;  v.  3;  vi.  24—29;  vii.  5,  &c. ;  ix.  16—18. 

8  2  Tim.  ii.  22.  »  Chap.  v.  3;  vii.  21.  i"  Chap,  xxiii.  27. 

11  Chap.  ii.  19.     Comp.  Eccl.  vii.  26. 

12  Judg.  xvi.  20,  21.     Neh.  xiii.  26.     Hos.  iv.  11. 

13  Chap.  v.  5 ;  ii.  18 ;  vii.  27 ;  ix.  18.     2  Pet.  ii.  10—12.     Rev.  xxi.  8. 

"  Rom.  i.  28.     Comp.  Ps.  Ixxxi.  11,  12.  is  Chap.  v.  7—13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  349 

the  weight  of  infinite  unmingled  wrath— is  involved  in  this  awful 
name.  Not  that  he  willeth  tlie  death  of  the  vilest  sinner.'  But 
must  not  his  justice  and  his  hoUness  be  in  array  against  those,  who 
of  their  own  will  choose  evil,  and  reject  alike  the  warnings  of  his 
wrath,  and  the  invitations  of  his  love  'l 

15.  Foolishness  is  hound  in  the  heart  of  a  child;  hut  the  rod  of  correction  shall 
drive  it  far  from  him. 

What  parent— what  instructor  of  children  will  not  bear  sad,  but 
decisive,  testimony  to  (he  foolishness  of  the  child  7  '  A  little  iimo- 
cent'— is  the  miscalled  name  of  fondness  and  fancy.  One  only  of 
Adam's  race,  and  he — adored  be  his  name  !  preserved  by  his  holy 
conception^ — lays  claim  to  it.  Foolishness  is  the  birthright  of  all 
besides.  The  early  development  of  waywardness  and  passion — 
even  before  the  power  of  speech^ — before  the  child  is  capable  of  ob- 
serving and  imitating  those  around  him — is  a  touching  but  unde- 
niable evidence  of  the  innate  principle. 

Observe — it  is  foolishness— not  childishness.  That  might  be- 
long to  an  unfallen  child.  No  moral  guilt  attaches  to  the  recollec- 
tion—"When  I  w^as  a  child.  I  spake  as  a  child,  I  understood  as  a 
child,  I  thought  as  a  child."''  '  A  child  is  to  be  punished'— as  Mr. 
Scott  wisely  observed — ^'not  for  being  a  child,  but  for  being  a 
wicked  child.''  Comparative  ignorance,  the  imperfect  and  gradual 
opening  of  the  faculties,  constitute  the  nature,  not  the  sinfulness,  of 
the  child.  The  holy  "  child  increased  in  wisdom."^  But  foolish- 
ness is  the  mighty  propensity  to  evil — imbibing  wrong  principles, 
forming  bad  habits,  entering  into  an  ungodly  course.  It  includes 
all  the  sins  of  which  a  child  is  capable — lying,  deceit,"  wilfulness, 
perverseness,  want  of  submission  to  authority* — all  seeds  of  future 
evil,  multiplying  to  a  fruitful  harvest. 

We  delight  in  our  children's  harmless  play.  We  would  make 
ourselves  one  with  them  in  their  sportiveness.  But  this  foolish- 
ness— visible  every  hour  before  our  eyes — never  let  it  be  a  subject 
of  sport,  but  of  deep  and  constant  sadness.  Nor  let  childhood 
plead  as  an  excuse  for  it.  Children's  sins — though  not  chargeable 
with  the  guilt  of  adult  responsibility,  yet  God  has  awfully  shown, 
that  they  are  sins  against  Himself.  The  judgment  on  the  "  Utile 
children"  of  Bethel  is  enough  to  make  "  both  the  ears  of"  thought- 
less parents  "  tingle."^ 

But  whence  the  origin  of  this  foolishness  ?  "  Look  unto  the 
rock  whence  w^e  are  hewn.  Look  unto"  Adam,  "  our  father,  and 
unto"  Eve  "that  bare  us.'""  As  is  the  root,  so  are  the  branches. 
As  is  the  fountain,  so  are  the  waters.     Our  nature  was  poisoned  at 

I  Ezek.  xviii.  32;  xxxiii.  11.  -  Luke  i.  35. 

3  Augustine  mentions  his  being  struck  with  the  sight  of  an  infant  before  it  could 
speak — showing  an  evident  look  of  envy  and  passion  towards  another  infant  about  to 
share  its  nourishment.  He  adds— in  reference  to  himself—'  When,  I  beseech  thee,  O  my 
God,  in  what  places — when  or  where — was  I  innocent  ?'     Confess,  lib.  i.  c.  7. 

<  1  Cor.  xiii.  11.  5  Life,  p.  G-2-2.  «  Luke  ii.  52. 

7  Psalm  Iviii.  3.  8  job  xi.  12.  »  2  Kings  ii.  23,  24,  with  1  Sam.  m.  11. 

10  Isa.  Ii.  I,  2. 


350  EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  » 

the  spring.  Our  sinful  parent,  having  lost  God's  image,  could  only 
"beget  a  son  after  his  image'" — ^a  sinner  begetting  a  sinner. 
"  That  which  is  born  of  the  flesh  is  flesh, "^  and  could  be  nothing 
else.  For  "who  can  bring  a  clean  thing  out  of  an  unclean?"^ 
The  creature  therefore  is  produced  into  being  with  a  radical  enmity 
against  God,"'  and  "by  natm-e"  therefore  "a  child  of  wrath."^ 
The  entail  is  held  from  "our  first  father,"  and  can  never  be  cut  off. 
There  is  no  division  of  this  sad  inheritance.  Each  of  his  children 
has  the  whole.  His  Maker  testifies  concerning  him,  as  "a  trans- 
gressor from  the  womb — -that  his  heart  is  evil  from  his  youth. "^  In 
shame  he  acknowledges  the  testimony — "  Behold  !  I  was  shapen 
in  iniquity,  and  in  sin  did  my  mother  conceive  me."  If  the  joy  of 
a  child's  birth  blots  out  the  remembrance  of  its  pain  and  sorrow,'' 
yet  must  not  this  joy  be  chastened  in  the  liumbling  recollection  of 
what  the  man-child  brings  into  the  world — -foolishness  ? 

Observe  also  the  rooted  character  of  this  evil.  It  lies  not  on  the 
surface,  like  some  of  the  childish  habits,  easily  corrected.  It  is 
bound  in  his  heart — held  firmly  there  by  chains  invincible  to  hu- 
man power.^  It  is  woven  and  incorporated  into  his  very  nature. 
And  so  various  are  its  forms,  so  subtle  its  workings,  that  the  wdsest 
parent  is  often  at  a  loss  how  to  detect  and  treat  the  evil. 

The  general  rule  however — -the  prescribed  remedy — is  clear. 
It  is  vain  to  bid  the  foolishness  depart.  It  is  no  less  vain  to  per- 
suade the  child  himself  to  drive  it  far  away.  The  rod  of  correc- 
tion is  distinctly  named,  and  repeatedly  inculcated,  as  God's  own 
means  for  this  important  end.^  And  surely  the  thought  of  having 
been  an  instrument  of  producing  an  envenomed  nature  against  a 
God  of  love  must  constrain  the  parent  to  use  the  means  thus 
divinely  appointed  for  destroying  the  deadly  poison. 

Only  let  the  child  see  that,  as  with  our  heavenly  Father,  love  is 
the  ruling  principle  ; '"  that  we  follow  the  example  of  the  wisest  and 
best  of  parents ;  that  we  use  his  rod  for  driving  foolishness  away ;" 
that,  like  him,  we  "  chasten,  not  for  our  pleasure,  but  for  our  child's 
profit  ;"'^  not  from  caprice  or  passion,  but  from  tenderness  to  his 
soul.  Use  the  Lord's  means,  and  we  can  then — what  otherwise 
we  cannot  do — wait  in  faith  for  the  promised  blessing.  Many  a 
stirring  movement  of  the  flesh  may  be  restrained.  Shame  of  sin 
will .  ripen  into  abhorrence  ;  and  in  sorrow  and  humiliation  the 
path  of  wisdom  will  be  chosen,  loved,  and  followed.'^ 

16.  He  that  oppi'esseth  the  poor  to  increase  his  riches,  and  he  that  giveth  to  the 
rich,  shall  surely  corns  to  want. 

These  two  men  seem  to  be  at  opposite.  Yet  they  meet  at  the 
same  centre.     Both  are  equally  destitute  of  the  love  of  God  and  of 

1  Gen.  V  3.  2  John  iii.  6. 

3  .Tob  xiv.  4;  xxv.  4.  ■•  Eph.  ii.  3.  5  jsa.  xlviii.  8.     Gen.  viii.  21. 

6  Ps.  li.  5.  ''  John  xvi.  21. 

8  Cartwright  in  loco.     Coinp.  Oen.  xliv.  30.     1  Sam.  xviii.  I. 

9  Chap.  xix.  18;  xxiii.  13,  14;  xxix.  17.  ">  Chap.  xiii.  24,  with  iii.  11,  12. 
»•  See  2  Chron.  xxxiii.  12,  13.                ^'^  Heb.  iii.  6,  10.  '^  chap  xxix.  15. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  351 

their  brother.  Both  alike  are  seeking  their  own  aggrandizement. 
The  one  oppresseth  the  poor  to  increase  his  riches.  The  other 
giveth  to  the  rich,  "  hoping  for  something  again."  Both  courses- 
paradoxical  as  it  may  appear — are  the  road  to  want.  "  For  the 
oppression  of  the  poor— now  will  I  arise— saith  the  Lord.  Him 
that  loveth  violence  his  soul  hateth.">  'Sin  pays  its  servants  very 
bad  wages  ;  for  it  gives  the  very  reverse  of  what  it  promised. 
While  the  sin  of  oppression  promises  mountains  of  gold,  it  brino-g 
them  poverty  and  ruin.^  Injuries  done  to  the  poor  are  sorely  i^- 
sented  by  the  God  of  mercy,  who  is  the  poor  man's  friend,  and  will 
break  m  pieces  his  oppressor.'^  But  if  oppression  is  the  road  to 
poverty,  is  not  liberality  the  way  to  riches  'I  Doubtless  it  is,  if  it 
be  for  God.^  But  here  the  man  was  putting  forth  a  false  show  of 
munificence  to  ensure  gifts  in  tenfold  return  ;  while  he  could  at 
the  same  time  indulge  his  selfishness  in  grinding  the  poor  with  im- 
punity. Our  Lord,  therefore,  forbids  his  host  to  "  make  a  feast  for 
the  rich,  looking  for  a  recompence."5  "If  ye  do  good  to  them"— 
said  he  to  his  disciples—"  that  do  good  to  you— if  ye  lend  to  them, 
of  whom  ye  hope  to  receive— what  thank  have  ye  ?''«  To  give 
to  the  rich  is  perverting  our  stewardship  for  the  service  of  the  poor. 
But  retributive  justice  will  blast  the  ill-gotten  gains  of  selfishness  ;'' 
and  hypocrisy  will  meet  its  just  reward  of  shame  and  disappoint- 
ment.«  Oh  !  let  the  Christian  ever  hear  his  Father's  voice— "I  am 
the  Almighty  God ;  walk  before  me,  and  be  thou  perfect."^ 

17.  Bow  down  thine  ear,  and  hear  the  words  of  the  wise,  and  applu  thine  heart 
unto  my  knowledge.  18.  For  it  is  a  pleasant  thing,  if  thou  keep  them  within  thee ; 
they  shall  ivithal  he  fitted  in  thy  lips.  19.  That  thy  trust  may  he  in  the  Lord  1 
have  made  known  to  thee  this  day,  eien  to  thee.  20.  Have  not  I  written  to  thee  'ex- 
cellent  things  in  counsels  and  knowledge.  21.  That  I  might  make  thee  know  the 
certainty  of  the  words  of  truth:  that  thou  mightest  answer  the  loords  of  truth  to 
them  that  send  unto  thee  1 

Solomon  here  seems  to  change  his  mode  of  address.  From  the 
tenth  chapter  he  had  chiefly  given  detached,  sententious  aphorisms 
m  an  antithetical  form  ;  contrasting  right  and  wrong  principles 
witli  their  respective  results.  His  observations  are  now  more 
connected  and  personal  ;  like  a  wise  minister  preaching  to  his 
people,  not  before  them  ;  and  preaching  to  them,  not  only  in  the 
mass,  but  in  contact  with  their  individual  consciences. 

He  begins  with  an  earnest  call  to  attention.  He  was  speaking 
no  ordinary  matters,  but  the  words  of  the  wise—Bow  the  ear— 
apply  the  heart  unto  knowledge''— ^s  to  a  message  from  God. 
Lord  !  "  waken  mine  ear  to  hear  as  the  learned."'' 

Observe  the  attractiveness  of  r/-isdom.  It  is  a  pleasant,  no  less 
than  a  profitable,  thing.     And  who  is  not  alive  to  the  call  of  plea- 

1  Ps.  xii.  v;  xi.  5.  2  jer  xxii  13—15 

3  Lawson  in  loco.  Comp.  verses  22,  23.       '         '4  chap.  iii.  9,  10. 
*  Luke  XIV.  12.  6  Luke  vi  33—35 

y.  l-t  ''''■  ^^~^""^-  ^'^-  ^-  ^'  ^-     ^'<^-  "•  2-5.     Zech.  vii.  9-14.     James  u.  6,  13 ; 

8  Luke  xu.  1,  2.  9  Gen.  xvii.  1.  10  chap.  ii.  2;  xxiii.  12.        n  Isa.  1.  4. 


352  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

sure  !  Yet  incomprehensible  is  it  to  the  world  to  connect  religion 
with  pleasure.  It  spoils  all  their  pleasure.  And  what  amends 
can  it  make  ?  It  includes  in  their  view  much  to  be  done,  but 
nothing  to  be  enjoyed  ;  somewhat  very  serious,  perhaps  important 
in  its  |)lace,  but  grave  and  gloomy :  a  duty,  not  a  privilege.  Yet 
how  little  has  our  profession  wrought  for  us,  if  it  has  not  realized  it 
as  a  pleasant  thing,  adorned  with  somewhat  of  an  angel's  smile. 
Often  alas  !  it  falls  to  comfort  and  invigorate  us — a  body  indeed  of 
truth,  but  "a  body  without  the  spirit;"  cold  and  lifeless.  It  is  a 
pleasant  thing  only,  if  we  keep  it  loithin  us.^  Heart-religion  con- 
veys vital  happiness.  The  fruit  is  of  "  the  tree  of  life  f^  its  taste 
"  sweeter  than  honey  or  the  honey-comb."^  "  Thy  words  were 
found,  and  I  did  eat  them,  and  thy  word  was  unto  me  as  the 
joy  and  rejoicing  of  my  heart."^ 

Mark  also  the  connection  between  the  religion  of  the  heart 
and  of  the  lips.  Keep  it  within  thee.  "Let  this  word  dwell  in 
your  heart;"  and  how  graceful  will  be  the  furniture  oi  the  lips  ; 
fitting  them  to  speak  with  natural  simplicity  and  suitable  applica- 
tion !^  When  "  the  heart  is  inditing  a  good  matter,  the  tongue  is 
the  pen  of  a  ready  writer."^  It  becomes  as  '•  choice  silver."  The 
words  are  fitted  '  like  a  string  of  rich  and  precious  pearls."  "  The 
lips  of  the  righteous  feed  many."^  Yet  the  loords  will  be  but  little 
fitted  in  the  lips.^  where  there  is  no  treasure  in  the  heart.  Never 
let  the  mouth  attempt  to  "speak  of  wisdom,"  until  "  the  medita- 
tion of  the  heart  has  been  of  understanding."'" 

But  how  jjoioerless  are  even  the  words  of  wisdom  without  per- 
sonal application !  Let  each  for  a  while  isolate  himself  from  his 
fellow-men,  and  be  alone  with  God,  under  the  clear  searching  light 
of  his  word.  If  prayer  be  cold,  graces  be  languid,  privileges  be 
clouded,  and  profession  unfruitful,  is  it  not,  because  religion  has 
been  taken  up  in  the  gross,  without  immediate  personal  contact 
with  the  truth  of  God  ?  O,  my  soul,  the  message  of  God  is  to  thee 
— even  to  thee^^ — this  day — "To-day  while  it  is  called  to-day"'^ — 
welcome  his  voice  with  reverential  joy.  "  Take  fast  hold  of  his 
instruction,  for  it  is  thy  life."'^  That  thy  trust  may  be  in  the  Lord 
—that  thou  mayest  claim  thine  interest  in  him — that  thou  mightest 
seal  his  trutli.  upon  thine  heart — he  hath  made  it  known  to  thee — 
even  to  thee.  Believe — love — obey — be  happy  here  and  for  eter- 
nity. And  who  can  doubt  the  excellency  of  the  things  that  are 
written,  so  rich  in  counsels  and  knowledge — '  words  fit  for  a 
prince  to  speak,  and  the  best  man  in  the  world  to  hear  ?''^  Such 
fiee — such  pleading  invitations  !"^    Such  deep  manifestations  of  the 

I  Chap.  vi.  21 ;  vii.  1,  with  ii.  10.  2  Chap.  iii.  18. 

3  Chap.  xxiv.  13,  11.     Ps.  xix.  10;  cxix.  103.  <  Jer.  xv.  IG. 

s  Ps.  cxix.  171 ;  Matt.  xii.  34.     Col.  iii.  16.  «  Ps.  xlv.  1. 

7  Chap.  X.  20.     Diodat.  i.                »  lb.  vcr.  21.  Comp.  xv.  23;  xvi.  21  ;  xxv.  11. 

9  Chap.  xxvi.  7,  9.  i"  Ps.  xlix.  3. 

*i  See  the  same  emphatic  reduplication,  chap,  xxiii.  15. 

12  Heb.  iii.  13;  iv.  7,  with  Ps.  xcv.  7.  '3  C  hap.  iv.  13. 

'*  Chap.  viii.  G.     Scott  in  loco.  '5  Chap  i.  viii.  ix. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  353 

Divine  counsels  I^  Such  wise,  earnest,  parental  warnings  against 
sin  !'^  Such  encouraging  exhibitions  of  tlie  service  of  God.^  Such 
a  minute  and  practical  standard  for  relative  life  and  social  obli- 
gation !^  ,  T.  ,      •  7 

But  let  us  not  forget  the  great  end  of  this  Revelation— JJ/m^  we 
may  knoio  the  certainty  of  the  things— ihai  we  may  give  an  an- 
swer concerning  our  confidence.  The  Gospel  itself  was  written 
with  a  special  reference  to  this  important  end.''  Yet  this  confi- 
dence is  not  a  natural,  but  a  Divine,  attainment.  "  The  word 
must  come  with  power,  and  with  the  Holy  Ghost,"  in  order  to  come 
"  with  much  assurance."^  That  cannot  be  a  sound  faith,  which 
does  not  extend  to  the  whole  of  the  testimony.  And  even  a  gene- 
ral admission  of  the  authority  of  the  whole,  without  an  individual 
application,  would— if  carefully  analyzed— prove  to  be  a  want  of 
cordial  reception  of  any  part  of  the  Revelation.  A  lodgment  in  the 
heart  can  alone  bring  that  full  conviction—"  Now  we  beheve,  not 
because  of  thy  saying  ;  for  we  have  heard  him  ourselves."' 

Doubts  may  arise  as  to  the  integrity  of  the  foundation.  But  a 
candid  and  intelligent  survey  of  the  external  evidence  would  satisfy 
all  reasonable  minds.^  And  a  fair  trial  for  ourselves  would  confirm 
the  mass  of  proof  with  all  the  weight  of  internal  evidence.  Far 
better  to  make  the  trial  at  once,  than  to  paralyze  the  modicum  of 
remaining  strength  by  unreasonable  doubtings.  The  Bible  exhibits 
a  Divinely-appointed  remedy  commensurate  with  man's  infinite  dis- 
tress, and  accepted  of  God  in  its  power  and  prevalence.  Let  this  at 
least' encourage  the  eflbrt  lo  fit  our  case  to  the  remedy,  and  to  apply 
the  remedy  to  our  case.  If  there  be  any  shaking,  it  will  be  in  the 
exercise,  not  in  the  foundation,  of  our  confidence. 

No  further  proof  can  be  expected.  None,  in  fact,  could  be 
given,  save  a  voice  from  heaven,  which  the  busy  enemy,  working 
upon  the  imagination,  would  readily  convert  into  a  vehicle  oi 
doubt.  Actual  demonstration  would  leave  no  room  for  faith,  which 
is  clearly  man's  discipline  in  the  present  dispensation  ;  humbling 
him  in  the  consciousness  alike  of  his  ignorance  and  his  dependence 
upon  God.  We  have  only  therefore  thankfully  to  receive,  and  dili- 
gently to  improve,  the  sufficient  evidence  vouchsafed  to  us.  Paley 
has  given  us  a  golden  maxim  of  Christian  philosophy— defining 
'  true  fortitude  of  understanding  to  consist,  in  not  suffering  what  we 
do  know  to  be  disturbed  and  shaken  by  what  we  do  not  know." 
To  delay,  therefore,  '•  the  obedience  of  faith,'""  until  we  shall  have 
solved  all  the  ten  thousand  objections  of  a  proud  infidelity,  is  to 
waste  the  urgent  responsibilities  of  the  present  moment  in  an  un- 
warranted expectation  of  light,  which  was  never  promised,  and 
never  intended  to  be  given. 

Yet  the  importance  of  a  soundly-assured  confidence  cannot  be 

1  Chap.  viii.  2  Chap.  V.  vii.  3  Chap.  iii.  '  Chap,  x-xxii. 

5  Luke  i.  1-4.     2  Pet.  i.  15,  16.  "  I  Thess.  i.  5.  ".  John  iv.  42 

s  See  Dr.  Alexander's  Canon  of  the  Old  and  New  Testament  Scriptures  ascertained 
— a  valuable  volume  from  America — reprinted  in  London.  . 

9  Sec  his  Natnral  Theology,  ohap.  v.  '°  Kom.  xvi.  Jb. 

4.5 


354  EXPOSITION  OF  THE  BOOK  OF  PROVERBS 

overestimated.  It  constitutes  the  weight  and  effectiveness  of  the  sa 
cred  office.  "  The  priest's  hps  keep  knowledge,  and  they  sl»all  seek 
the  law  at  his  mouth,  as  the  messenger  of  the  Lord  of  Hosts."' 
But  except  he  know  himself  the  certainty  of  the  words  of  truth, 
how  can  he  ansioer  the  coords  of  truth  to  them  that  send  unto 
him  7  Scarcely  less  necessary,  and  on  the  same  ground,  is  it  for 
the  Christian,  that  he  may  "  be  ready  always  to  give  an  answer  to 
every  one,  that  asketh  him  a  reason  of  the  hope  that  is  in  him."* 
Temporary  scepticism  may  be  a  chastisement  of  a  disputatious 
spirit.  But  prayer,  and  humility,  with  all  its  attendant  graces,  will 
ultimately  lead  to  Christian  estabhshment.  Thus  shall  we  be 
preserved  from  the  fearful,  but  alas !  too  prevalent  danger,  of  re- 
ceiving the  traditions  of  men  in  the  stead,  and  with  the  authority, 
of  the  testimony  of  God.  Ours  will  not  be  a  1)lind  Romish  faith  in 
the  priest  or  in  the  Church  ;  but  alone  "in  the  law  and  the  testi- 
mony ;"^  standing  not  in  the  wisdom  of  men,  but  in  the  power  of 
God  ;^  stamped  by  the  impress  of  the  Spirit,  as  "  the  witness  in  our- 
selves."^ No  power  of  Satan  or  his  emissaries  will  drive  us  perma- 
nently from  this  stronghold.  We  "  know  whom"  and  what  "we 
have  believed,"*  and  confidently  "  testify,"  for  the  support  of  our 
weaker  brethren,  "  that  this  is  the  true  grace  of  God  wherein  we 
stand."^ 

22,  23.  Roh  not  the  poor,  because  he  is  poor ;  neither  oppress  the  afflicted  in  the 
gate  :  for  the  Lord  loill  plead  their  cause,  and  spoil  the  soul  of  those  that  spoil  them. 

Perhaps  after  so  solemn  an  exhortation,  we  might  have  expected 
something  more  important.  Yet  what  can  be  more  important  than 
the  law  of  love,  and  to  rebuke  the  breaches  of  that  law  ?  Robbe- 
ry and  opjjression,  under  any  circumstances,  are  a  breach  of  the 
commandment.8  But  to  rob  the  poor  because  he  is  poor,  and  has 
no  means  of  protection,  is  a  cowardly  aggravation  of  the  sin.' 
Much  more  base  is  it  to  oppress  the  afflicted  at  the  gate — the  place 
of  judgment  :^°  to  make  his  only  refuge  a  market  for  bribery,"  and 
to  pervert  the  sacred  authority  of  God  given  for  his  protection. '^ 
'  The  threatenings  of  God  against  the  robbers  of  the  poor  are 
sometimes  laughed  at  by  the  rich  and  great.  But  they  will  find 
them  in  due  time  to  be  awful  realities.''^  '  Weak  though  they  be, 
they  have  a  strong  one  to  take  their  part."^  He  will  plead  their 
cause.  And  woe  to  the  man,  against  whom  he  pleads.  "  What 
mean  ye  " — demands  the  poor  man's  pleader — "  that  ye  beat  my 
people  to  pieces,  and  grind  the  face  of  the  poor?'"' 

The  accumulation  of  Divine  vengeance  is  heaped  upon  this  sin.'^ 
Ahab's  judgment  testified  to  the  fearful  spoiling  of  those,  who 

1  Mai.  ii.  7.  ^  l  Pct.  iii.  xv.  3  isa.  viii.  xx.     Comp.  Acts  xvii.  11. 

4  1  Cor.  ii.  5.  »  i  j„hn  v.  10 ;  ii.  20,  27.  «  2  Tiin.  i.  12. 

7  1  Pet.  V.  12.  8  Ex.  XX.  15.  »  2  Sam.  xii.  1—6. 

1"  Ruth  iv.  1.     2  Saoi.  xv.  2;  xix.  8.     Job.  v.  4.     Amos  v.  15. 
"  Ex.  xxiii.  6.     Amos  v.  12.  '2  Ps.  Ixxxii.  4.     Comp.  Ixxii.  1--4. 

13  Lawson  on  verse  IG.  '^   Bp.  Samlcrson's  Sermon  on  1  Sam.  xii.  3. 

15  Isa.  iii.  15.     Comp.  Chap,  xxiii.  10,  11.    Jer.  1.  33,  31.  is  Ps.  cix.  6,  16. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


355 


spoil  the  poor.^  The  captivity  in  Babylon  was  the  scourge  for  this 
wickedness.2  and  when  the  deeds  of  secrecy  shall  be  brought  to 
light  how  black  will  be  the  catalogue  of  sins  of  opjrression !  How 
tremendous  the  judgment  of  the  oj^pressorP  Meanwhile  let  the 
poor  commit  himself  to  his  God  ;*  yea,  take  up  the  song  of  praise,' 
m  the  confidence,  that  the  Divine  ^j^earfer  will  "maintain  his 
cause,""  and  triumphantly  carry  it  through,  to  the  eternal  confusion 
of  his  sinful  spoilers. 

24,  25.  Make  no  friendship  with  an  angry  man ;  and  with  a  furious  man  thou 
shall  not  go  :  lest  thou  learn  his  ways,  and  get  a  snare  to  thy  soul. 

Sin  is  contagion.     Alas !  our  corrupt  constitution  predisposes  us 
to  receive  it  in  any  form,  in  which  it  may  be  presented  to  us.    The 
unlovely  passions  of  a  furious  man  rather  repel  than  attract.''     But 
sin  never  loses  its  infectious  character.     Friendship  blinds  the 
eye ;  and  where  there  is  no  light  in  the  mind,  no  true  tenderness 
in  the  conscience,  we  can  see  hateful  things  done  by  those  we  love 
with  blunted  sensibilities.     Common  intercourse  with  a  furious 
man  is  fraught  with  danger.     His  unreasonable  conduct  stirs  our 
own  tempers.     One  fire  kindles  another.     Occasional  bursts  of  pas- 
sion soon  form  the  habit.     The  habit  becomes  the  nature.     Thus 
we  learn  his  ways,  and  get  a  snare  to  our  souV     How  soon  does 
a  young  person,  living  with  a  proud  man,  get  the  mould  of  his  so- 
ciety, and  become  imperious  and  overbearing  !»     Evil  ways,  espe- 
cially when  they  fall  in  with  our  natural  temperament,  are  much 
sooner  learnt  than  good,  and  are  much  more  powerful  to  "corrupt 
good  manners,"'"  than  good  manners  to  amend  the  evil.     We  learn 
anger  easier   than   meekness.     We   convey    disease,  not   health. 
Hence  it  is  the  rule  of  self-preservation,  no  less  than  the  rule  of  God 
—Make  no  friendship  with  an  angry  man. 

26.  Be  not  thou  one  of  them  that  strike  hands,  or  of  them  that  are  sureties  for 
debts.  27.  If  thou  hast  nothing  to  pay,  why  should  he  take  away  thy  bed  from  un- 
der thee  ? 

Avoid  contention,  not  only  ivith  angry,  but  with  imprudent,  per- 
haps unprincipled,  associates\  >S^/-/A-e  not  your  hands^^  as  a  surety 
without  forethought,  sometimes  without  upright  principle.  Repeated 
warnings  have  been  given  of  this  danger. '^^  The  putting  your  hand 
to  a  bill  may  be  almost  signing  a  warrant  for  your  own  execution. 
At  all  events  it  is  a  fraud,  to  give  security  for  more  than  you  are 
worth ;  promising  what  you  are  unable  to  perform.  The  creditor 
may  fairly  in  this  case  proceed  to  extremities' ^ — not  with  the  debtor 
(whom  he  knows  to  be  worth  nothing,  and  whom  indeed  the  law  of 
God  protected")— but  with  the  surety.     And  ichy—i^Q  wise  man 

I  1  Kintrs  xxi.  18— 24.     Comp.  Isa.  xxxiii.  1.     Hab.  ii.  8.  ^  Ez.  xxii  29— 31. 
3  Mai.  iti.  5.              "  Ps.  X.  14.  ^          5  lb.  cix.  30,  31                 «  lb.  cxl.  12^ 

7  Chap.  xxi.  25 ;  XXV.  28  ;  xxvii.  4.  f,  P«-  '''''■  ?5.  36. 

9  Ecclus.  xiii.  1.  '«  1  Cor.  xv.  33.  "  Chap.  vi.  1. 

12  lb.  verses  1,  2;  xi.  15;  xvii.  18.  '3  Chap.  20. 

II  Ex.  xxu.  26,  27.     Deut.  xxiv.  12,  13. 


3.56  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

asks — shouldst  thou  rashly  incur  beggary  and  ruin,  so  as  to  have 
the  bed  taken  from  under  thee  ? 

There  is,  however,  so  much  danger  of  erring  in  over  caution,  and 
of  indulging  selfishness  under  the  cover  of  prudence,  that  these 
wholesome  cautions  must  be  considerately  applied.  Yet,  in  '•  de- 
vising liberal  things,'"  we  must  combine  scrupulous  regard  to  jus- 
tice and  truth. ^  Else  our  very  charity  will  prove  the  scandal,  in- 
stead of  the  glory,  of  our  profession.^  '  We  may  "  take  jo  yf all  i/  the  t 
spoiling  of  our  goods,"  for  the  testimony  of  a  good  conscience.  But 
as  the  fruit  of  our  own  rashness  and  foU}^,  we  cannot  but  take  it 
heavili/.''*  Oh  !  let  our  Divine  Master  be  honored  in  our  profession  ; 
by  well  doing  "  putting  to  silence  the  ignorance  of  foolish  men."* 

28.  Remove  not  the  ancient  landmark,  tvhich  tliy  fathers  have  set. 

Every  one  has  an  undoubted  right  to  his  own.  He  must  there- 
fore have  the  means  of  knowing  and  securing  his  right.  Even  the 
heathen  admitted  the  sacredness  of  the  landmark.  The  stone  or 
the  staple  was  honored  as  the  god,  without  whose  kindly  influence 
every  field  would  be  the  subject  of  contention.^  The  landmark 
was  protected  by  the  wise  laws  of  Israel.  God  himself  set  the 
bounds  to  the  respective  parts  of  his  own  world,  restricting  each 
part  within  its  proper  limits."  Thus  also  he  distributed  the  differ- 
ent nations,^  and  appointed  the  same  security  for  the  several  allot- 
ments of  his  own  people.'  The  ancient  landmark  stood  as  a  wit- 
ness and  memorial  of  each  man's  rights,  which  his  father  had  set. 
Its  removal  therefore  was  forbidden,  as  a  selfish  and  unjust  inva- 
sion of  property,'"  included  in  the  curses  of  EbaV  and  noted,  in  sub- 
sequent ages,  as  the  head  and  forefront  of  national  provocation.^*^ 

All  sound  expositors'^  warn  us,  from  this  Proverb,  to  reverence 
long-tried  and  well-established  principles,  and  not  rashly  to  inno- 
vate upon  them.  Some  scorn  the  ancient  landmarks,  as  relics  of 
byegone  days  of  darkness.  Impatient  of  restraint,  they  want  a 
wider  range  of  wandering,  to  indulge  either  their  own  prurient  ap- 
petite for  novelties,  or  the  morbid  cravings  of  others  for  this  un- 
wholesome excitement.'^  Endless  divisions  and  dissensions  have 
been  the  fruit  of  this  deadly  evil.  The  right  of  individual  judg- 
ment oversteps  its  legitimate  bounds;  and  in  its  licentious  exercise 
"  every  man"  feels  justified  to  "  do"  and  think  "that  which  is  right 
in  his  own  eyes.'"^ 

Rome,  on  the  other  hand,  charges  us  with  removing"  the  ancieyit 
landmark  of  unwritten  Tradition,  ichich  our  fathers  have  set. 
\Ve  ask — What  right  had  they  to  set  it  up  7     We  do  reverence  to 

>  Isa.  xxxii.  8.  2  phil.  iv.  8. 

3  Rom.  xiv.  16.     1  Tim.  v.  22.     Heb.  xii.  13.  4  Heb.  x.  34.     Henry  in  loco. 

5  1  Pet.  ii.  12;  iii.  16.  «  See  Ovid.  Fast.  ii.  639—648.     Also  i.  50. 

1  Gen.  i.  6—10.    Job  xxx\iii.  10,  11.  s  Deut.  xxxii.  8.  »  Num.  xxxiv. 

'0  Deut.  xix.  14.     Comp.  chap,  xxiii.  10.     Job  xxiv.  2.  'i  Deut.  xxvii.  17. 

19  Hos.  V.  10. 

'3  Bp.  Patrick,  Scott,  Geier,  &c.     Romish  expositors  naturally  apply  it  to  their  own 
traditions.     Este  quotes  the  venerable  Bede.     See  also  Corn,  in  Lapidc. 
'<  2  Tim.  iii.  7;  iv.  3,  4.  '5  Jud.  xxi.  25. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  357 

no  unwritten  traditions  upon  the  footing  of  "  the  law  arid  the  testi- 
mon3^"'  We  rebut  the  charge  against  Rome,  and  contend,  upon 
the  broad  ground  of  historic  testimony,  that  she  has  removed  the 
cmcient  landmarks^  and  substituted  her  own  in  their  place ;  that 
Protestantism  (not  in  name,  but  in  principle)  is  the  old  religion, 
and  Popery  a  comparative  novelty.*^ 

If  we  turn  to  our  own  beloved  and  venerated  Church — The  last 
age  witnessed  a  rude,  but  by  Divine  mercy  an  unsuccessful,  effort, 
to  root  up  her  landmarks.^  We  have  seen  a  subtle  and  insidious 
attempt  to  remove  them  from  the  place,  where  our  well-instructed 
fathers  have  set  them,  and  fix  them  nearer  Rome  ;  leaving  but  a 
narrow  boundary  of  division  between  Christ  and  Anti-christ.  This 
is  indeed  the  rooting  up  of  the  foundations  of  the  grace  of  God, 
which  ought — if  need  be — to  "be  resisted  unto  blood."*  The 
Lord  make  us  "valiant  for  the  truth,"  and  consistent  witnesses  of 
its  power ! 

29.  8eest  thou  a  man  diligent  in  his  business  1  he  shall  stand  before  kings  ;  he 
shall  not  stand  before  mean  men. 

iSeesf  thou  a  man  7  He  is  marked  out  for  our  special  notice.^ 
And  who  is  it?  A  man  diligent  in  his  business — quick,  ready, 
actively  improving  his  time,  his  talents,  his  opportunity  for  his 
work — like  Henry  Martyn — who  was  known  in  his  college,  as  '  the 
man  who  had  not  lost  an  Iiour.'^  A  mean  sphere  is  too  low  for 
such  a  man.  He  shall  stand — as  Joseph,'^  Nehemiah,^  Daniel,^ 
— all  diligent  in  their  business — did — before  kings.  If  the  letter 
of  the  promise  is  not  always  fulfilled,  "/'Ae  diligent  man  will  bear 
rule"  in  his  own  sphere.'"  Such  was  the  honor  put  upon  Ehezer's 
care,  forethought,  and  activity  for  his  master's  interest. ''  'Noble- 
ness of  condition  is  not  essential  as  a  school  for  nobleness  of  cha- 
racter. It  is  delightful  to  think,  that  humble  life  may  be  just  as 
rich  in  moral  grace  and  moral  grandeiu',  as  the  loftier  places  in 
society;  that  as  true  a  dignity  of  principle  may  be  earned  by  him, 
who  in  homeliest  drudgery  plies  his  conscientious  task,  as  by  him, 
who  stands  entrusted  with  the  fortunes  of  an  empire."*^ 

Diligence,  even  without  godliness,  is  often  the  way  to  w^orldly 
advancement.  Pharaoh  chose  Joseph's  brethren,  as  "  men  of  ac- 
tivity," to  be  rulers  of  his  cattle.'^    Jeroboam  owed  his  elevation  in 

1  Isa.  viii.  20. 

2  The  historical  dates  of  the  distinctive  principles  of  Popery,  accredited  as  articles  of 
faith,  are  many  centuries  subsequent  to  the  primitive  era.  See  a  valuable  tract  by  Rev. 
Thomas  Lathbury — '  Protestantism  the  Old  Religion,  Popery  the  New.'  Also  'Our  Pro- 
testant Forefathers,'  by  the  Rev.  Dr.  Gilly. — As  regards  our  own  church — Mr.  Soames's 
interesting  and  elaborate  work  on  the  Anglo-Saxon  Church. 

3  The  Socinian  Association,  at  Feathers  Tavern,  supported  by  men  of  influence  and 
dignity,  with  the  avowed  object  of  sweeping  away  all  Creeds,  Articles,  and  Subscrip- 
tions. 

4  Heb.  xii.  4.  5  Chap.  xxvi.  12 ;  xxix.  20.  «  Life,  chap.  ii. 

•>  Gen.  xxxix.  3—6;  xli.  42.  8  Neh.  i.  11 ;  ii.  1.     Dan.  vi.  1—3;  vu.  27. 

9  Dan.  vi.  1—3 ;  viii.  27.  i"  Chap.  xii.  24.     Comp.  Ecclus.  x.  25. 

"  Gen.  xxiv.  12  Chalmers's  Commercial  Discourses,  p.  107. 
'3  Gen.  xlvii.  (>. 


358  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

Solomon's  house  to  his  "  industrious"  habits.'  But  when  a  man 
"  serves  the  Lord  in  fervency  of  spirit,"^  faithfully  occupying  his 
own  talent  for  the  day  of  reckoning^ — the  mean  man  of  the  world 
will  be  too  low  for  him.  He  shall  stand  before  the  King  of  Kings 
with  unspeakable  honor,  with  unclouded  acceptance — ■'■'■  Well 
done !  good  and  faithful  servant ;  enter  thou  into  the  joy  of  thy 
Lord."^ 

And  if  "  the  servants  of  the  wise  king  were"  happy,  which  stood 
continually  before  Jam,  and  heard  his  wisdom,  what  must  be  the 
joy  of  standing  before  the  great  King^  seeing  his  face,  and  serving 
him  forever !'  "  This  honor  have  all  his  saints."^  "  If  a  man 
serve  me,"  saith  our  gracious  Master,  "  where  I  am,  there  shall 
also  my  servant  be ;  if  any  man  serve  me,  him  will  my  Father 
honor."^ 


CHAPTER  XXIII. 


1.  When  thou  sittest  to  eat  with  a  ruler,  consider  diligently  what  is  before  thee: 
2.  and  put  a  knife  to  thy  throat,  if  thou  he  a  man  given  to  appetite.  3.  Be  not  de- 
sirous of  his  dainties  :  for  they  are  deceitful  meat. 

The  book  of  God  is  our  rule  of  practice,  not  less  than  of  faith. 
It  enforces  religion  not  only  in  our  religious,  but  in  our  natural,  ac- 
tions.^ It  directs  in  the  daily  details  of  common  life.  Suppose  we 
are  invited,  in  the  way  of  Providence,  to  the  table  of  a  man  of  rank 
— how  wise  the  caution — Consider  diligently  ichat  is  before  thee! 
Think  where  you  are — what  is  the  besetting  temptation — what 
impression  your  conduct  is  likely  to  make.  Wantonness  of  appe- 
tite, or  levity  of  manner,  gives  a  plausible  ground  of  prejudice  to 
the  ungodly,  or  "  stumbling  to  the  weak."^ 

But  after  all — ourselves  are  mainly  concerned.  May  not  the 
luxuries  of  the  table  spread  before  us  stir  up  disproportionate  indul- 
gence ?  The  rule  is  plain  and  urgent.  If  thou  art  conscious  of 
being  given  to  appetite — making  it  thy  first  object  and  delight — 
bridle  it  as  by  force  and  violence.'**  Act  as  if  a  knife  was  at  thy 
throat.  Be  stern  and  resolute  with  thyself."  Give  no  quarter  to 
the  lust.  Resist  every  renewed  indulgence.  The  daiiities  are 
deceitful  meat — sometimes  from  the  insincerity  of  the  host;**^  al- 
ways from  the  disappointment  of  the  anticipated  pleasure.'^  To 
use  them  may  be  lawful.  To  be  desirous  of  them  is  fearfully  dan- 
gerous. 

'  1  Kings  xi.  28.  2  Rom.  xii.  11. 

3  Luke  xix.  IS.  ^  Matt.  xxv.  21—23. 

5  1  Kings  x.  8,  with  Rev.  vii.  15 ;  xxii.  3,  4.  6  Ps.  cxlix.  9. 

7  Jolin  xii.  26.  8  i  Cor.  x.  31. 

9  1  Cor.  viii.  9.     Rom.  xiv.  21.  lo  Matt,  xviii.  8,  9. 

"  Ver.  31.    Ps.  cxli.4.  12  Ver.  G— 8.  '3  Eccl.  ii.  10,  11. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  359 

Who  that  knows  his  own  weakness  will  deem  this  caution  need- 
less? Alas  !  was  not  "the  lust  of  the  flesh"  the  first  inlet  to  that 
sin,  which  has  overwhelmed  us  all  ?^  How  has  sensual  pleasure 
tarnished  may  a  Christian  profession,^  and  damped  the  liveliness 
of  spiritual  apprehensions  and  enjoyment  !^  If  Christ's  disciples — 
conversant  only  with  mean  and  liomely  fare — needed  a  caution  to 
"take  heed  ;"^  much  more  must  it  apply  to  a  ruler' s  tahle^  where 
every  thing  ministers  to  the  temptation. 

It  is  man's  high  prerogative  to  "  have  dominion  over  the  crea- 
ture."^ It  is  his  shame,  therefore,  that  the  creature  in  any  form 
should  have  dominion  over  him.  God  gives  us  a  body  to  feed,  not 
to  pamper  ;  to  be  the  servant,  not  the  master,  of  the  soul.  He 
gives  bread  for  our  necessities^ — man  craves  "meat  for  his  lust.'"' 
We  are  to  "  make  provision"  for  the  wants,  not  "  for  the  lust,  of  the 
flesh."*  And  surely  a  soul,  that  "  puts  on  the  Lord  Jesus  Christ," 
can  never  degrade  itself  to  be  a  purveyor  of  the  flesh.  If  an  hea- 
then could  say,  'I  am  greater,  and  born  to  greater  things,  than  to  be 
the  servant  of  my  body'^ — is  it  not  a  shame  for  a  Christian — born 
as  he  is— the  heir  of  an  everlasting  crow^n — to  be  the  slave  of  his 
carnal  indulgences  ? 

To  go  as  near  as  we  can  to  the  bounds  of  intemperance  is  to  be 
in  imminent  danger  of  exceeding.  'He  that  takes  Ynsfull  liberty 
in  what  he  may,  shall  repent  him."°  Temptation  presses  hard. 
Then  put  the  strongest  guard  at  this  weak  point.  '  Curb  thy  de- 
sires, though  they  be  somewhat  importunate  ;  and  thou  shalt  find 
in  time  incredible  benefit  by  it.''^  Take  the  prayer  of  our  Church 
— '  Grant  unto  us  such  abstinence,  that,  our  flesh  being  subdued 
unto  the  spirit,  we  may  ever  obey  thy  godly  motions.' ^^  Connect 
with  it  the  resolution  of  one  apostle — "  I  keep  under  my  body,  and 
bring  it  into  subjection'"^ — and  the  rule  of  another — "  Add  to  your 
faith  temperance.""  This  practical  warfare  will  break  the  power 
of  many  a  strong  temptation,  and  triumph  over  the  flesh  gloriously.'^ 

4.  Labor  not  to  he  rich ;  cease  from  thine  own  ivisdom.  5.  Wilt  thou  set  thine 
eyes  (cause  thine  eyes  to  fly,  Marg.)  upon  that  which  is  not  ?  for  riches  certainly 
make  themselves  wings ;  they  fly  away  as  an  eagle  toward  heaven. 

We  have  now  a  warning  against  covetousness.  If  riches  come 
from  the  blessing  of  God,  receive  them  thankfully,'^  and  consecrate 
them  wisely  and  freely  for  him.  But  to  labor  to  be  rich — is  the 
dictate  of  our  oicn  wisdom — not  of  that  "  which  is  from  above." 
'  Let  them  be  gotten  if  they  can,  and  how  they  can,'  without  need- 
less scrupulosity.''     Solomon,  however,  describes  by   a  beautiful 

'- IJohn  ii.  xvi.     Gen.  Hi.  6.  2  i  Cor.  11,  21.    Phil.  iii.  18,  19.    Jude  13,  13, 

3  Gen.  XXV.  28 ;  xxvii.  4,  with  26 — 29.  ■*  Luke  xxi.  34. 

5  Gen.  i.  26,  28;  ix.  2.  6  Matt.  vi.  It,  25—33. 

7  Ps.  Ixxviii.  18.  s  Rom.  xiii.  14.  s  Seneca. 

'"  Bp.  Hall's  Works,  viii.  101.  n  Bp.  Sanderson's  Sermon  on  Ps.  xix.  13. 

'2  Collect  for  first  Sunday  in  Lent.  '3  i  Cor.  ix.  27.  '^  2  Peter  i.  5,  6. 

'5  Dan.  i.  8.  Compare  Augustine's  ingenuous  and  instructive  Confessions,  book  x. 
c.  31.  16  Chap.  x.  22.     Gen.  xxxi.  9. 

'■^  Chap,  xxviii.  20,  22.     Ez.  xxviii.  4,  5.    Luke  xvi.  4 — 8. 


360  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

figure  their  true  nature — a  mere  non-en tit}^— an  illusion — that 
which  is  not.  Folly  indeed  then  must  it  be  to  set  the  eyes  (to 
cause  them  to  /?y,  like  a  ravenous  bird  upon  its  prey')  upon  this 
nullity,  continually  eluding  the  grasp.  At  one  moment  it  seems 
10  be  within  reach.  The  next  it  has  flown  away  as  an  eagle 
towards  heaven. 

And  yet  practically  to  acknowledge  the  stamp  of  vanity  upon 
this  idolized  treasure  is  a  lesson  not  learnt  in  a  day — learnt  only  in 
the  school  of  discipline.  The  eagerness  for  the  earthly,  and  the 
neglect  of  the  heavenly,  object,  show,  either  that  eternity  is  a  delu- 
sion, or  that  the  world  is  mad.  For  were  the  thins^s  of  eternity 
really  believed,  would  not  the  thoughts  be  fixed,  and  the  heart  be 
filled  with  them,  with  but  little  time  or  room  for  the  engrossing 
vanities  of  life?  As  to  intrinsic  value,  Luther  not  less  truly  than 
boldly  declared — that  '  the  whole  Turkish  empire  in  all  its  vast- 
ness  was  only  a  crust,  wliich  the  great  Father  of  the  family  cast 
to  the  dogs.'  And  then — as  to  the  abiding — there  is  no  need  to 
invent  wings.  Miches  make  them  to  tliemselves.  The  man  who 
concentrates  all  his  wisdom,  talents,  and  energy,  who  sacrifices  all 
his  peace ;  "  rising  up  early,  and  late  taking  rest,"^  in  the  labor 
after  riches,  may  be,  and  often  has  been,  at  one  stroke  deprived  of 
all,  just  as  he  supposed  himself  to  be  secure  of  all.  Divine  chastise- 
ment,^  indolence.^  extravagance,^  injustice,®  robbery,  may  bring  to 
the  lowest  poverty.''  The  longest  stay  is  but  a  moment.  Eternity 
is  at  the  door  f  and  naked  shall  we  go  out  of  the  world,  as  we  came 
into  it.^  Yet  even  this  palpable  consciousness  fails  to  teach  men  the 
important  lessons,  to  cease  from  their  oron  ivisdom,  to  seek  true 
substance  on  earth,'"  and  in  God's  wisdom  to  lay  up  enduring 
•'  treasures  in  heaven."" 

Here  then  lies  the  contrast.  The  world  apprehends  realities  only 
in  the  objects  liefore  them ;  the  Christian  only  in  invisible  things. 
Therefore  if  our  judgment  looks  upon  the  one  as  a  shadow,  and 
the  other  as  substance — mind  that  we  proportion  our  affections  ac- 
cordingly ;  giving  the  shadow  of  love  to  the  things  of  earth,  the 
marrow  and  substance  of  the  heart  to  the  things  of  eternity. 
Thank  our-God  for  the  present  possession  of''  a  better  and  endur- 
ing substance.'"'  But  are  there  not  moments  of  vest  and  indul- 
gence, when  -'uncertain  riches"  become  our  confidence,'^  and  we 
need  a  sharp  lesson  to  remind  us,  how  certainly  they  make  to 
themselves  irings.  and  flee  away  ?  Oh  !  think — Christian — of 
thy  heavenly  birth — thiuf^  eternal  expectations ;  what  manner  of 
man  thou  wilt  l)e  in  a  short  moment,  when  the  false  pageant  shall 
have  given  way  to  the  real  manifestation  of  the  Son  of  God,  and 
thou  shalt  be  on  the  throne  with  him  for  ever.'^     With  this  glory  in 

1  Comp.  Jer.  xxii.  17.    Hos.  ix.  11.  2  Ps.  cxxvii.  2. 

3  Gen.  xiii.  5— 11 ;  xiv.  14.  *  Chap.  vi.  9—11. 

5  Luke  XV.  12—16.  «  Chap.  xx.  21 ;  xxi.  6.     Jam.  v.  2,  3. 

7  Job  i.  14—17.     Ps.  cxix.  61.  s  j^ukg  xii.  20. 

9  Job  i.  21.     Ps.  xlix.  17.     1  Tim.  vi.  7.  •"  Chap.  viii.  18—21. 

"  Matt.  vi.  20.        12  Heb.  x.  34.        "  1  Tim.  vi.  17.         ^*  Phil.  iv.  5.  Col.  iii.  1—4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  361 

prospect,  what  a  degradation  is  it  to  set  thine  eyes  upon  a  "  fashion 
that  passeth  away  !"^ 

6,  7.  Eat  thou  not  the  bread  of  him  that  hath  an  evil  eye,  neither  desire  thou  his 
dainty  meats :  for  as  he  thinkelh  in  his  heart,  so  is  he  :  '  Eat  and  drink,^  saith  he 
to  thee;  hut  his  heart  is  not  with  thee.  8.  llie  morsel  which  thou  hast  eaten  shall 
thou  vomit  up,  and  lose  thy  sioeet  words 

Kindly  intercourse  with  our  neighbors  is  a  part  of  the  courtesies 
of  hfe.^  Yet  we  ought  not  to  entertain  the  invitation  of  a  niggard- 
ly man,  who  grudges  the  very  food  we  eat,  or  of  a  deceitful  man, 
whose  friendship  is  a  cloke  for  selfish  purposes.  The  evil  eye  will 
peep  through  the  covers  of  his  dainty  meats,  and  betray  him,  in 
spite  of  his  effort  for  concealment.  We  judge  him  not  by  his  words  ; 
for  as  he  thinketh  in  his  heart,  so  is  he.  And  while  he  saith,  Eat 
and  drink,  it  is  but  too  plain,  that  his  heart  is  not  tvith  us.^ 
"Better  is  a  dinner  of  herbs  where  love  is,"  than  his  dainty  meats. 
"  A  poor  man  is  far  better  than  such  a  liar."*  Every  'tnorsel  at  his 
table  is  loathsome ;  and  gladly  would  we  retract,  and  lose  the  sweet 
words,  with  which  we  had  unworthily  complimented^  our  host. 

No  such  danger  attaches  to  the  invitations  of  the  Gospel.  There 
is  no  evil  eye^ — no  grudging — "Ho,  every  one  that  thirstetli,  come 
ye  to  the  waters."^  And  iDhile  he  saith — "  Eat,  O  friends  ;  yea 
drink  abundantly,  O  beloved,"*  his  whole  hear't  is  withus.  There 
are  no  repentings — no  disappointments  here.  Every  taste  increas- 
es the  appetite  for  more.  And  the  prospect  is  near  at  hand,  when 
we  "  shall  be  abundantly"  and  eternally  "  satisfied  with  the  fatness 
of  his  house. "^ 

9.   Speak  not  in  the  ears  of  a  fool:  for  he  will  despise  the  icisdom  of  thy  ivords. 

Our  Lord's  rule  is  to  the  same  purport — •'  Give  not  that  which 
is  holy  unto  the  dogs  ;  neither  cast  ye  your  pearls  before  swine,  lest 
they  trample  them  under  foot,  and  turn  again  and  rend  you."'"  Cast 
not  away  your  good  counsels  upon  incorrigible  sinners.  So  lortg 
as  there  is  any  hope  of  reclaiming  tJie  fool,  make  every  effort  for 
his  precious  soul.  In  the  true  Spirit  of  our  Master,  bring  the  Gos- 
pel to  the  worst  and  the  most  unwilling ;  and  never  make  the  rule 
of  prudence  the  excuse  for  indolence.  Yet  "there  is  a  time  to 
keep  silence,  as  well  as  a  time  to  speak."''     Such  a  time  we  shall 

1  1  Cor.  vii.  29 — 31.  It  is  a  fine  remark  of  a  Heathen  philosopher — '  Nothing  can  be 
called  great,  which  to  despise  is  great.  Thus  riches,  honors,  dignities,  authorities,  and 
whatever  beside  may  have  the  ovitward  pomp  of  this  world's  theatre,  cannot  be  to  a  wise 
man  pre-eminent  blessings,  since  the  contempt  of  them  is  a  blessing  of  no  mean  order. 
Indeed  those  who  enjoy  them  are  not  so  much  entitled  to  admiration,  as  those  who  can 
look  down  upon  them  with  a  noble  superiority  of  mind.'  Longin.  de  Sublimit,  sect.  vii. 
The  Roman  Satyrist  adverts  to  Solon's  warning  to  CrcEsus,  when  he  refused  to  admire 
his  immense  riches  (a  warning  despised  at  the  time,  but  afterwards  remembered  when  he 
was  bound  to  the  stake). 

'  CrcESum,  quem  vox  justi  facunda  Solonis 

Rcspicere  ad  longae  jussit  spatia  ultima  vitae.' — Juv.  x.  274. 

2  1  Cor.  V.  10,  11 ;  X.  27.  3  Luke  xi.  37.  ^  Chap.  xv.  17;  xix.  22. 
5  2  Sam.  xi.  13;  xui.  26—28.                     «  Matt.  xx.  15.  ^  Isa.  Iv.  1. 

8  Can.  V.  1.  9  Ps.  xxxvi.  8;  xvi.  11.  "  Matt.  vii.  6. 

^1  Eccl.  iii.  7.     Chap.  xxvi.  4, 5. 

46 


362  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

understand  by  the  trial  to  our  own  spirit.  We  long  to  speak  in 
compassion.  But  self-denial — not  self-indulgence — ^restrains.'  We 
have  before  been  warned  against  untimely  rebuke.^  This  caution 
extends  further — iSpeak  not  in  the  ears  of  a  fool.  Such  was  our 
Master's  silence  before  Herod. ^  If  he  would  hear,  there  would  be 
hope.  But,  instead  of  being  thankful  for  instruction,  he  will  de- 
spise the  wisdom  of  thy  ivords,'^  and  take  occasion  from  them  only 
to  scoff  and  blaspheme  the  more.  Many  doubtful  cases  however 
require  much  wisdom.  And  the  safe  rule  will  be,  never  to  speak 
without  prayer  for  Divine  guidance,  and  simplicity,  and  love. 

10,  11.  Remov?  not  the  old  landmark;  and  enter  not  into  the  fields  of  the  father- 
less ;  for  their  Redeemer  is  mighiij ;  he  shall  plead  their  cause  with  thee. 

The  general  prohibition  to  remove  the  old  landmark  has  been 
before  given.^  A  special  warning,  and  a  powerful  reason  is  here 
added.  Many  would  not  dare  to  touch  the  rich,  while  they  op- 
press the  poor  at  their  will.  But  the  field  of  the  fatherless  is  under 
the  Almiglity  protection.  Beware  of  arming  against  yourself  the 
Divine  vengeance  by  entering  into  it.  Helpless  they  may  seem 
to  be.  But  have  they  no  counsel  to  plead  their  cause?  Their 
Redeemer  is  mighty ;  he  shall  plead  their  cause  with  thee.^  Was 
the  nearest  of  kin  bound  to  be  the  Goel — the  Redeemer  of  his 
kinsman's  wrongs  V  Adored  be  the  unsearchable  pity,  grace,  and 
condescension  of  Emanuel !  When  he  could  not  redeem  as  God, 
he  became  our  kinsman,  that  he  might  be  our  Redeemer  !^  And 
he  now  bears  the  endearing  title  of  "  the  Father  of  the  fatherless."' 
His  moral  government  shows,  that  "  in  him  they  find"  not  "  mercy'"" 
only,  but  justice  also."  Is  not  here  their  strong  confidence,  when  hu- 
man help  is  gone  ?  "  The  poor  committeth  himself  unto  thee  ;  thou 
art  the  helper  of  the  fatherless.^-  "  Pure  and  undefiled  religion  is" 
therefore  to  follow  his  heavenly  pattern — "  to  visit  the  fatherless 
and  widows  in  their  affliction."'^  Hence  the  special  provision  made 
for  the  apostolical  ministration  for  these  friendless  objects  of  Chris- 
tian help.'^  The  Gospel  reflects  the  image  of  Christ  when  native 
selfishness  thus  melts  away  under  the  influence  of  sympathizing  love. 

12.  Apply  thine  heart  unto  instruction,  and  thine  ears  to  the  luords  of  knowledge. 

The  frequent  repetition  of  these  counsels^^  implies  an  humbling 
truth — familiar  to  every  day's  experience — man's  natural  revulsion 
from  Divine  instruction,  and  his  inattention  to  the  wwrds  of  know- 
ledge. It  is  well  to  have  these  injunctions  renewed  from  time  to 
time.  We  ail  need  '■  precept  upon  precept,  line  upon  line  ;"'^  and 
that  to  the  very  end  of  our  course.     The  best  taught  and  most  ad- 

>  Ps.  xxxix.  1,  2.  2  Chap.  ix.  8.  3  Luke  xxiii.  9. 

4  Chap.  i.  7.  5  Chap.  xxii.  28. 

6  lb.  Verses  22,  23.  Jer.  1.  33,  31.  Comp.  Ez.  xxii.  22—24.  Job  xxii.  9,  10;  xxxi. 
21—23;  xxxiv.  28.    Isa.  x.  1—3. 

7  Lev.  XXV.  25.     Num.  xxxv.  12.  Ruth  iii.  12.  8  Heb.  ii.  14—16. 
9  Ps.  ixviii.  6,  with  18.         'o  Hos.  xiv.  3.     Ps.  cxlvi.  9.             ^  Ps.  ciii.  6. 

12  lb.  X.  14,  17,  18.  13  James  i.  27.  »  Acts  vi.  1.     1  Tim.  v.  3—5,  9, 10 

'5  Chap.  ii.  iii.  iv.  vii.  xix.  20.  is  isa.  xxviii.  13. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


363 


vanced  Christian  will  be  most  earnest  in  seeking  more  instruction^ 
and  will  most  gladly  sit  at  the  feet  of  the  Lord's  ministers,  to  hear 
the  u-ords  of  knoiiiedge.  Here  lies  the  value  of  tlie  Bible,  as  the  one 
source  of  instruction,  and  the  alone  treasure-house  of  the  words  of 
knowledge.  The  simple  reference  to  this  standard  is  the  keeping  of 
the  soul  t?om  Romish  errors,  whether  on  Romish  or  Protestant  ground. 
Observe  the  connexion  between  the  application  of  the  heart 
and  of  the  ears.'  The  heart,  open  to  sound  advice  or  moral  pre- 
cept, is  yet  shut  to  Christ  and  his  doctrine.  It  is  closed  up  in  un- 
belief, prejudice,  indifference,  and  the  love  of  pleasure.  A  listless 
heart  therefore  produces  a  careless  ear.  But  when  the  heart  is 
graciously  opened,  softened,  and  enlightened,  the  attention  of  the 
ear  is  instantly  fixed. ^  This  indeed  is  the  Lord's  Sovereign  crea- 
tion work  f  yet  wrought  by  a  God  of  order  in  the  use  of  his  own 
means.  Awakened  desire  brings  to  prayer.''  Prayer  brings  the 
favor  and  the  blessing.'  And  how  precious  then  is  every  tvord  of 
knowledge— move  -'than  thousands  of  gold  and  silver."^ 

13.  Withhold  not  correction  from  the  child.-  for  if  thou  heatest  him  with  the  rod, 
he  shall  not  die.  14.  Thou  shall  beat  him  icith  the  rod,  and  shall  deliver  his  soul 
from  hell. 

Christian  parents  do  not  always  recognize  the  scriptural  stan- 
dard of  disciphne.  "  Foolishness  is  hound  in  the  heart"  of  the  pa- 
rent, no  less  than  "  of  the  child."  Does  "the  wild  ass's  colt"^  tame 
itself?  Surely  it  must  always  need  its  measure  of  correction. 
The  rule  therefore  is— notwithstanding  all  the  pleas  of  pity  and 
fondness— u-ithhold  it  not.  Do  the  work  wisely,  firmly,  lovingly. 
Persevere  notwithstanding  apparently  unsuccessful  results.  Con- 
nect it  with  prayer,  faith,  careful  instruction.  Use  it  as  God's 
means,  linked  with  his  blessing.  ' 

But  are  not  gentle  means  more  likely  to  be  effectual  ?  Had  this 
been  God's  judgment,  he  would  not  as  a  God  of  mercy  have  pro- 
vided a  different  regimen.  Eli  tried  them,  and  the  sad  issue  is 
written  for  our  instruction.^  'Must  I  then  be  cruel  to  a  child?' 
Nay — God  charges  thee  with  cruelty,  if  thou  withhold  correction 
from  him.  He  "  goes  on  in  his  own  foolishness."^  Except  he  be 
restrained,  he  will  die  in  his  sin.  God  has  ordained  the  rod  to 
purge  his  sins,  and  so  deliver  his  soul  froi7i  hell.  What  parent 
then,  that  trembles  for  the  child's  eternal  destiny,  can  withhold 
correction  ?  Is  it  not  cruel  love,  that  turns  away  from  the  painful 
duty  ?  To  suffer  sin  upon  a  child,  no  less  than  upon  a  brother,  is- 
tantamount  to  "hating  him  in  our  heart.'""  Is  it  not  better  that 
the  flesh  should  smart,  than  that  the  soid  should  die  ?  Is  it 
no  sin  to  omit  a  means  of  grace,  as  Divinely  appointed  as  the 
word  and  the  sacraments  ?     Is  there  no  danger  of  fomenting  the 

1  Chap.  ii.  2.  2  Acts  xvi.  14.  3  Chap.  xx.  12.     Rev.  iii.  7. 

4  Ps.  cxix.  18;  xix.  10.  5  chap.  ii.  3— ti. 

6  Ps.  cxix.  14,  72,  127.  ^  Job  xi.  12. 

8  1  Sam.  ii.  23—25 ;  iii.  13.  9  Chap.  xxii.  lo.     Eccl.  xi.  10. 

'"  Lev.  xix.  18,  with  Chap.  xiii.  24. 


364  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

native  wickedness,  and  thus  becoming-  accessory  to  the  child's  eter- 
nal destruction?  What  if  he  should  reproach  thee  throughout 
eternity,  for  the  neglect  of  that  timely  correction.,  which  might  have 
delivered  his  soul  from  hell')  Or  even  if  he  be  "scarcely  saved," 
may  he  not  charge  upon  thee  much  of  that  difficulty  in  the  ways 
of  God — the  influence  of  deep-rooted  habits  of  evil,  which  early 
discipline  might  have  restrained  or  subjugated  ? 

Yet  let  it  not  be  used  at  all  times.  Let  remonstrance  be  first 
tried  ;  like  our  Heavenly  Father,  who  will  never  stir  the  rod  with 
his  children,  if  his  "  still  small  voice"  of  instruction  prevail.  Mag- 
nifying trifles  into  grave  offences ;  chiding  every  slip  of  childish- 
ness or  troublesome  forgetfulness,  casts  a  baneful  gloom  upon  home. 
It  is  "a  continual  dropping  in  a  very  rainy  day.'"  This  indiscri- 
minate correction  soon  brings  a  callous  deadness  to  all  sense  of 
shame.  Let  it  be  reserved,  at  least  in  its  more  serious  forms,  for 
wilfulness.  It  is  medicine,  not  food.  It  is  the  remedy  for  consti- 
tutional diseases,  not  the  daily  regimen  for  life  and  nourishment. 
And  to  convert  medicine  into  food,  gradually  destroys  its  remedial 
qualities. 

Some  parents,  indeed,  use  nothing  but  correction.  They  in- 
dulge their  own  passions  at  the  expense  of  their  less  guilty  chil- 
dren. Unlike  our  Heavenly  Father,  they  "afltlict  and  grieve  their 
children  ivillingly  ;"^  to  vent  their  own  anger,  not  to  subdue  their 
children's  sins.  This  intemperate  use  of  a  scriptural  ordinance 
brings  discredit  upon  its  efficacy,  sows  the  seed  of  much  bitter 
fruit ;  engendering  in  their  children  a  spirit  of  bondage  and  con- 
cealment, sometimes  of  disgust,  and  even  of  hatred,  towards  their 
unreasonable  parents.  'If  parents' — said  a  wise  and  godly  father 
— 'would  not  correct  their  children,  except  in  a  praying  frame, 
when  they  can  "lift  up  their  hands  without  wrath,"  it  would 
neither  provoke  God  nor  them.'^ 

Other  parents  freely  threaten  the  rod.,  yet  withhold  it.  It  was 
only  meant  to  frighten.  It  soon  becomes  an  empty  sound,  power- 
less and  hardening.  This  again  contravenes  our  Great  Exemplar. 
His  threatenings  are  not  vain  words.  If  his  children  will  not  turn, 
they  will  find  them  faithful  and  true  to  their  cost.  This  threaten- 
ing play  is  solemn  trifling  with  truth  ;  teaching  children  by  exam- 
ple, what  they  had  learnt  from  the  womb,^  to  "  speak  lies."  Let 
our  words  be  considerate,  but  certain.  Let  our  children  know, 
that  they  must  not  trifle  either  with  them  or  with  us.  Truthful 
discipline  alone  can  convey  a  beneficial  influence. 

After  all,  parents  have  much  to  learn.  We  must  not  expect  too 
much  from  our  children  ;  nor  be  unduly  depressed  by  their  naugh- 
tiness. Yet  we  must  not  wink  at  their  sinful  follies.  We  must 
love  them  not  less,  but  better.  And  because  we  love  them,  we 
must  not  withhold — ivhen  needed — correction  from  them.  More 
painful  is  the  work  to  ourselves  than  to  them.     Most  humbling  is 

1  Chap,  xxvii.  15.  -  Contrast  Lam.  iii.  33.     Heb.  xii.  10. 

3  Matthew  Henry's  Life,  chap.  xiii.  4  Psalm  Iviii.  3. 


EXPOSITION    OF    THE    BOOK    OF    PUOVERBS.  365 

it.  For  since  the  corrupt  root  produces  the  poisoned  sap  in  the 
bud,  what  else  is  it,  but  the  correction  of  our  own  sin  'I  Yet 
though  "  no  chastening  for  the  present  be  joyous,  but  rather  griev- 
ous;'" when  given  in  prayer,  in  wisdom,  and  in  faith,  it  is  ordained 
for  tiie  pain  of  the  flesh,  tliat  tJie  soul  may  be  delivered  from  hellr 
'Lord,  do  thou  be  pleased  to  strike  in  with  every  stroke,  that  the 
rod  of  correction  may  be  a  rod  of  instruction.'^  '  It  is  a  rare  soul' 
— said  good  Bishop  Hall — '  that  can  be  kept  in  constant  order 
without  smarting  remedies.  I  confess  mine  cannot.  How  wild 
had  I  run,  if  the  rod  had  not  been  over  me?  Every  man  can 
say,  he  thanks  God  for  his  ease.  For  me,  I  bless  God  for  my 
trouble.'* 

15.  My  son,  if  thine  heart  be  wise,  my  heart  shall  rejoice,  even  mine,  (I  will  re- 
joice, Marg.)     16.   Yea,  my  reins  shall  re^'oice,  tchen  thy  lips  speak  right  things. 

The  wise  man  now  turns  from  parents,  and  addresses  himself 
most  tenderly  to  children' — perhaps  to  his  own  child.  What  Chris- 
tian parent  but  responds  ?  Could  we  be  happy  to  see  our  child 
honored  in  the  world,  admired,  talented,  prosperous,  without  godli- 
ness? If  thiiie  heart  he  iDise — this  is  the  spring  of  parental  joy — 
my  heart  shall  rejoice,  even  77ii?ie.  His  health,  his  comfort,  his 
welfare,  are  inexpressibly  dear  to  us.  But  while  we  watch  over 
the  casket,  it  is  the  jewel  that  we  mainly  value.  The  love  of  our 
child's  soul  is  the  life  and  soul  of  parental  love.^  None  but  a 
parent  knows  the  heart  of  a  parent.  None  but  a  Christian  parent 
knows  the  yearning  anxiet}^,  the  many  tears,  prayers,  and  "  tra- 
vailing in  birth  again"  for  the  soul  of  a  beloved  child  ;  or  the  fer- 
vor of  joy  and  praise,  when  the  first  budding  of  heavenly  wisdom 
bursts  to  view.''  The  sight  brings  joy  into  the  innermost  depths 
of  the  bosom. ^  Parents,  who  have  not  s) mpathy  with  these  sen- 
sations, and  with  whom  Solomon's  language  is  unfelt  and  unin- 
teresting, realize  but  little  either  of  their  responsibilities  or  their 
privileges. 

Greatly  is  the  parent's  joy  heightened  to  hear  his  son^s  lips 
speaking  right  things  ;  to  see  him  in  a  day  of  aposiacy  and  un- 
stable profession  openly  standing  forth  on  the  Lord's  side  ;  '*  asking 
for  the  old  paths  of  rest,"  now  that  the  "  highways  are"  too  often 
"  unoccupied,  and  the  travellers  walking  through  bye- ways."* 

1  Heb.  xii.  11. 

2  Comp.  1  Cor.  v.  5  ;  xi.  32.  The  Heathen  philosopher  adverts  to  thesubject  of  pun- 
ishments as  an  instrument  of  healing  produced  by  means  apparently  contrary.  Arist. 
Eth.  ii.  3. 

3  Swinnock's  Christian  Man's  Calhng,  ii.  3.5.  ^  Silent  thoughts,  xxi. 
5  Chap.  i.  8,  10,  15,  &c.                     ^  gge  Solomon's  own  education,  chap.  iv.  3,  4. 

''  Verses  24,  25;  x.  1 ;  xv.  20;  xxix.  3.  'Lord,  let  thy  blessing  so  accompany  m]( 
endeavor  (was  the  pleading  of  a  godly  parent)  that  all  my  sons  may  be  Benaiahs  (the 
Lord's  building);  and  then  they  will  be  all  Abners  (their  Father's  light);  and  that  all 
my  daughters  may  be  Bethiahs  (the  Lord's  daughters)  ;  and  then  they  will  be  all  Abigail* 
(their  Father's  joy).'     Swinnock's  Christian  Man's  Calling,  ii.  29,  3U. 

8  The  reins,  as  deeply  seated  in  the  body,  are  a  frequent  scriptural  illustration  of  the 
inner  thoughts  and  affections.     Ps.  x\i.  7;  xxvi.  2.    Jer.  xii.  2.    Lam.  iii.  13. 

«  Jud.  V.  6.    Jer.  vi.  16. 


366  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

But  surely  this  child — now  such  a  joy  to  his  father — is  one,  from 
whom  correction  has  not  been  toithheld.^  The  "  fooUshness  bound 
in  his  heart  has  thus  been  driven  from  him,"*  and  its  place  gra- 
ciously supplied  by  a  wise  heart — a  witness  to  the  rule  and  pro- 
mise sul)sequently  given — "  Correct  thy  son,  and  he  shall  give  thee 
rest."  3 

And  are  not  ministers  also  partakers  of  this  parental  joy  ?  "  Paul 
the  aged"  was  filled  with  prayerful  delight  in  his  *'  beloved  son  in 
the  faith. "^  The  thriving  churches  were  "  his  glory  and  joy."^ 
Another  apostle  "  had  no  greater  joy,  than  to  hear  that  his  children 
walked  in  truth."^  And  may  we  not  rise  higher,  and  adore  the 
manifestation  of  this  joy  in  heaven'' — -yea !  the  rejoicing  in  the 
bosom  of  God  himself  over  the  return  of  his  corrected  child  to  a 
ivise  heart — "  This  my  son  was  dead,  and  is  alive  again ;  he  was 
lost,  and  is  found  ?"^ 

17.  Let  not  thine  lieart  envy  sinners  :  hut  he  thou  in  tliefear  of  the  Lord  all  the 
day  long.  18.  For  surely  there  is  an  end;  and  thine  expectation  shall  not  be 
cut  off. 

Exactly  similar  is  David's  counsel.  He  sets  out  the  end,  and 
shows  how  little  reason  we  have  to  envy  sinners,  and  what  is  the 
true  path  of  duty  and  quietness."  He  was,  however,  himself,  for  a 
while  perplexed  and  shaken  by  this  temptation.  And  though  he 
did  not  envy  sinners,  so  as  to  covet  their  worldly  prosperity,  yet 
comparing  their  condition  with  his  own  '  chastening,'  "  it  was  too 
painful  for  him,  until  he  went  into  the  sanctuary  of  God.  Then 
understood  he  their  e/?c/,""'  and  learnt  to  rest  in  the  assurance — 
Thine  expectation  shall  not  he  cut  off. 

What  then  is  the  safeguard  proposed  against  this  temptation  ? 
Just  what  the  Psalmist  had  found  so  effectual — a  close  walk  with 
God — "being  continually  with  him'"^ — the  very  spirit  of  the  rule — 
Be  in  the  fear  of  God  all  the  day  long.  Here  he  gathered  con- 
fidence for  both  worlds — "  Thou  shall  guide  me  with  thy  counsel, 
and  afterward  receive  me  to  glory." "^  With  such  a  portion  both  for 
time  and  for  eternity,  could  his  heart  then  envy  sinners  '}  "  I  have 
set  the  Lord  alway  before  me.  Thou  wilt  show  me  the  path  of 
life,  the  fulness  of  everlasting  joy.'"*  What  more  could  he  desire? 
His  heart — instead  of  envying  sinners — would  be  drawn  out  in 
compassionate  pleading  for  them,  who  have  no  portion,  but  a  dying 
world,'^  no  expectation,  but  that  which  shall  quickly  be  cut  off.^^ 

But  this  habitual  fear  of  the  Lord  is  nothing  separate  from 
common  life.     It  gives  to  it  an  holy  character.     It  makes  all  its 

1  Verses  13,  14.-  2  Chap.  xxii.  15.    Comp.  xxix.  15. 

3  Chap.  xxix.  17.  4  2  Tim.  i.  2—5.  5  1  Thcss.  ii.  19,  20 ;  iii.  8,  9. 

6  2  John  4.     3  John  4.  7  Luke  xv.  7,  10.  «  Ibid,  verses  13—34. 

9  Ps.  xxxvii.  1—9,  35,  36.     Comp.  chap.  xxiv.  1,  2,  19,  20. 

""  Ibid.  Ixxiii.  3 — 17.  Even  a  Heathen  discovered  the  power  of  this  temptation. 
Socrates,  being  asked  what  was  most  troublesome  to  good  men  1  answered — '  The  pros- 
perity of  the  wicked.' 

11  Ibid,  verse  23.  i2  Ps.  Ixxiii.  2.1.  i3  lb.  xvi.  8—11. 

"  lb.  xvii.  14.     Luke  xvi.  25,  ^  Chap.  xxiv.  20.    Comp.  Ecclus.  ix.  11, 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  367 

minute  details  not  only  consistent  with,  but  component  parts  of 
godliness.  Acts  of  kindliness  are  "done  after  a  godly  sort."'  In- 
stead of  one  duty  thrusting  out  another,  all  are  "  done  heartily,  as 
to  the  Lord,  and  not  unto  man."*  Some  confessors  confine  their 
religion  to  extraordinary  occasions.  But  Elijah  seems  to  have  been 
content  to  await  his  translation  in  his  ordinary  course  of  work -^ 
an  example  that  may  teach  us  to  lay  the  great  stress  upon  the 
daily  and  habitual,  not  the  extraordinory,  service.  Others  are 
satisfied  with  a  periodical  religion  ;  as  if  it  was  rather  a  rapture  or 
an  occasional  impulse,  than  a  habit.  But  if  we  are  to  engage  in 
morning  and  evening  devotions,  we  are  also  to  "  wait  upon  the 
Lord  all  the  dai/.''^  If  we  are  to  enjoy  our  Sabbath  privileges, 
we  are  also  to  "  abide  in  our  weekly"  '"'  calling  with  God."^  Thus 
the  character  of  a  servant  of  God  is  maintained—-'  devoted  to  his 
fear."^ 

In  this  Christian  walk  with  God,  all  is  safe  for  eternity.  The 
hope  of  the  ungodly,^  the  hypocrite,^  the  worldling,^  shall  perish. 
But  thine  expectation  shall  not  be  cut  off.^"  It  is  "a  hope  that 
maketh  not  ashamed.'^  It  is  grounded  upon  "  the  immutability  of 
God's  counsel,"  and  "  entereth  into  that  wilhin  the  vail."'*  iSarely 
there  is  an  end  for  this.  If  the  cross  be  heavy,  thou  hast  but  a 
little  time  to  bear  it.  If  the  way  be  wearisome  to  the  flesh,  the 
end  drawing  nearer  will  abundantly  compensate. '^  If  the  light  be 
not  visible,  "  it  is  sown"  for  thee.  And  in  waiting  for  the  glorious 
harvest — "here  is  the  patience  and  faith  of  the  saints."'^  Mean- 
while judge  not  the  Lord  hastily,  by  sense  and  feeling.  Hold  fast 
by  God's  word.  Give  time  to  his  providence  to  explain  itself 
Pronounce  nothing  upon  an  unfinished  work.  Wait,  and  "  see  the 
end  of  the  Lord."  "  I  know  the  thoughts  that  I  think  towards  you, 
saith  the  Lord  ;  thoughts  of  peace,  and  not  of  evil,  to  give  you  an 
expected  end.  What  I  do  thou  knowest  not  now  ;  but  thou  shalt 
know" — and  not  only  know,  but  approve — "  hereafter."^^ 

19.  Hear  thou,  my  son,  and  be  wise,  and  guide  thine  heart  in  the  way.  20.  Be 
not  among  winebibbers ;  among  riotous  eaters  of  flesh  .-21.  For  the  drunkard  and 
the  glutton  shall  come  to  poverty  :  and  drowsiness  shall  clothe  a  7nan  with  rags. 

These  repeated  exhortations  to  hear,  remind  us  of  our  Lord's 
earnest  and  aflTectionate  calls—"  Who  hath  ears  to  hear,  let  him 
hear."'s  They  show  the  great  importance  oi hearing,  as  the  first 
step  to  heiyig  ivise.  For  wisdom,  no  less  than  "faith,  cometh  by 
hearing." '7  «'  Guide  thine  heart  in  the  loayP  The  promise  to 
make  this  call  eflfectual,  is — "  I  lead  in  the  way  of  righteousness,  in 
the  midst  of  the  paths  of  judgment." '^ 

1  3  John  5,  6.  2  Eph.  vi.  6.     Col.  iii.  23.  3  2  Kin<Ts  ii.  1—12. 

4  Psalm  XXV.  5,  with  Num.  xxviii.  4.  5  pg.  ixxxiv.  with  1  Cor  vii.  20,  24. 

6  Ps.  cxix.  28.  7  Chap.  xi.  7.  »  Job  viii.  13,  14. 

9  Luke  xii.  19,  20.  lo  Chap.  xxiv.  14.     Ps.  ix.  18.     Eccl.  viii.  12.  .  Phil.  i.  20. 

"  Rom.  V.  5.  12  Heb.  vi.  17—19. 

'  O  passi  graviora,  dabit  Deus  his  quoque  finem !'— Virg.  ^En.  i.  199. 
,     Rev.  xiii.  10.  IS  James  v.  11.     Jer.  xxix.  11.     John  xiii.  7. 

"  Matt.  XI.  15;  xiii.  7.  17  Rom.  x.  16,  with  chap.  i.  5.  is  chap.  viii.  20. 


368  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

But  the  call  especially  warns  against  a  besetting  temptation, 
God's  creature  abuses  his  gifts.'  Wine  becomes  the  occasion  of 
excess.  Riotous  eaters  of  flesh  degrade  the  soul  as  the  slave  of 
the  body.  Not  only  be  not  one  of  them,  but  he  not  amongst 
them.'^  Can  we  be  among  the  leprous  without  infection  I  May 
we  not  get  a  stain,  that  will  not  easily  be  wiped  out  ?  Do  we  not 
insensibly  receive  the  world  in  our  society  ?^  Did  not  Lot  probably 
learn  his  dreadful  wickedness  by  contact  with  the  ungodly  .^^  The 
right  love  is  not  to  sit  down  with  them,  but  to  labor  for  their  con- 
version ;  and — this  being  ineffectual — to  avoid  them.  Young  peo- 
ple !  remember — '  Tinder  is  not  apter  to  take  fire,  wax  the  impres- 
sion of  the  seal,  paper  the  ink,  than  youth  to  receive  the  impres- 
sion of  wickedness.'^  Fancy  not  that  the  enemy  in  this  snare  in- 
tends even  your  present  happiness.  His  malice  holds  out  a  poi- 
sened  bait.  Poverty  and  shame  are  the  temporal  fruits.^  But  the 
eternal  ruin  of  his  deluded  victims  is  his  far  more  deadly  design. 

Noah  as  a  ivinebibber,'^  and  the  Corinthian  converts — profaning 
the  sacred  feast  by  drunkenness  and  gluttony^ — warn  the  man  of 
God — "  Watch  and  pray  that  ye  enter  not  into  emptation."^  Al- 
ways however  evangelize  these  parental  warnings,  on  the  moving 
principles  of  the  Gospel.  "  Walk  not  in  rioting  and  drunk- 
enness;  hut  put  ye  on  the  Lord  Jesus  Christ,^'' — the  only  effec- 
tual covering  from  the  wantonness  of  the  flesh — ■"  Having  these 
-promises,  dearly  beloved,  let  us  cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit.'"" 

22.  Hearken  unto  thy  father  that  begat  thee,  and  despise  not  thy  mother  when  she 
is  old. 

"  We  have  had  fathers  of  our  flesh,  and  we  gave  them  reve- 
rence."" Such  is  the  rule  of  nature.  Such  is  the  law  of  God. '^ 
The  wise  man  here  enforces  its  special  application  to  aged  parents 
— thy  mother  ivhen  she  is  old.  Then  surely,  love  and  reverence 
are  doubly  due.  '  A  thing  comely  and  pleasant  to  see,'  sa3''s  Bishop 
Hall — '  and  worthy  of  honor  from  the  beholder,  is  a  child  under- 
standing the  eye  of  his  parent."^  More  lovely  still  is  this  filial  ex- 
ercise, when  the  age  of  the  child  has  naturally  loosened  the  re- 
straints of  autbority.  Respect  is  then  the  effect  of  principle  and 
gratitude.  The  child  no  more  feels  at  liberty  to  despise  his  pa- 
rents' wishes,  than  if  he  were  subject  to  their  early  discipline. 
The  Scripture  examples  are  beautiful  patterns  for  our  imitation. 
Isaac  with  Abraham  ;"  Jacob  with  both  his  parents  ;'5  Joseph's  de- 
ference to  his  aged  father,  and  desiring  his  blessing  on  his  own 

1  Isa.  V.  11,  12,  22;  xxii.  13.     Hah.  ii.  5,  with  Ps.  civ.  14,  15.     1  Tim.  iv.  :5— 5. 

2  Chap,  xxviii.  7.  3  Ps.  cvi.  35.     Cornp.  Matt,  xxiv  '19. 

i  Gen.  xix.  30—33,  with  Ez.  xvi.  d9,  ,50.  5  Greonhill  on  Ezck.  xix.  4. 

6  Chap.  vi.  11  ,  XX.  13;  xxi.  17.      Isaiah  xxviii.  1 — 3.     Joel  i.  5.      Luke  xv.  13 — 16. 

7  Gen.  ix.  20,  21.  ^  I  Cor.  xi.  21.  9  Matt.  xxv.  41. 
'»  Rom.  xiii.  13,  14.    2  Cor.  vii.  1.                               "  Heb.  xii.  9 

12  Ex.  XX.  12.     Lev.  xix.  3.     Eph.  vi.  1,  2.     Comp.  chap.  i.  8;  vi.  20. 

•3  Holy  Observations,  v.  "  Gen.  xxii.  9.  is  jbid.  xxviii.  1 — 5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


369 


children;^  Moses  with  his  father-in-law  j^  Ruth  with  her  mother- 
in-law  ;3  'Solomon  in  the  grandeur  of  royalty  paying  respect  to  his 
mother  ;^  the  Rechabites  hearkening  to  their  deceased  father's  com- 
mand ;5  and  above  all  the  rest— the  Saviour's  tender  care  for  his 
mother  in  his  own  dying  agonies.* 

The  contrary  conduct  is  marked  with  the  most  awful  reproba- 
tion.'' It  forms  a  part  of  the  dark  mass  of  Heathen  depravity,^  and 
one  of  the  signs  of  "  the  perilous  times"  threatened  "  in  the  last 
days."^  The  spectacle  wiU  ever  bring  a  blot  upon  the  child's  name 
and  character.^" 

But  is  not  this  trial  of  neglect  the  Lord's  chastening  of  foolish 
fondness  of  our  children  when  young,  of  unwise  treatment,  or  in- 
consistent conduct?  Sinful  indulgence  will  always  in  the  end 
make  us  despised  in  their  eyes,  and  lay  our  authority  in  the  dust 
for  them  to  trample  under  foot.  Christian  dignity  and  consistency, 
on  the  other  hand,  commands  the  impressive  influence  of  respect, 
even  where  they  fail  of  producing  the  full  practical  results."  Oh  ! 
what  need  have  we  of  divine  grace  and  wisdom,  honorably  to 
maintain  parental  responsibility  ? 

23.  Buy  the  truth,  and  sell  it  not :  also  wisdom  and  instruction,  and  understand- 
in^.  24.  The  father  of  the  rigUeous  shall  greatly  rejoice:  and  lie  that  begetteth 
a  wise  child  shall  have'joy  of  him.  25.  Thy  father  and  thy  mother  shall  be  glad, 
and  she  that  bare  thee  shall  rejoice. 

This  is  the  merchantman,  who  purchased  the  "  pearl  of  great 
price  at  the  cost  of  all  that  he  had.'"-  The  blessing  can  indeed 
only  be  ''bought  without  j)rice.'"^^  It  is  as  free  as  it  is  precious. 
But  the  figure  sets  out  the  importance  of  gaining  it  at  any  cost. 
First,  however,  let  us  satisfy  ourselves,  that  the  seller  is  no  de- 
ceiver— that  he  is  perfectly  upright  in  his  dealings.  "  Buy  of  we'"^ 
— saith  the  Saviour.  This  sets  the  matter  at  rest.  If  we  do  not 
really  want  the  article,  we  shall  not  pay  much  heed  to  the  injunc- 
tion— "Buy  those  things  that  ye,  have  need  o/'"^ — is  the  rule. 
Ponder  also  its  inestimable  value.  It  is  tlte  truth — the  only  means 
of  salvation'* — the  only  deliverance  from  sin'' — the  only  principle  of 
holiness'^— the  "  One  thing  needful.'"^  Place  the  blessing  fully  in 
view—"  The  excellency  of  the  knowledge  of  Christ  Jesus  our  Lord. 
That  I  may  win  Christ,  and  be  found  in  him.  That  I  might 
attain   unto  the  resurrection  of  the  dead. "2"    We   cannot  be  de- 

1  Gen.  xlviii.  9—14.  2  Ex.  xviii.  13—24.  3  Ruth  ii.  22,  23. 

•«   1  Kings  ii.  19.  5  Jer.  xxxv.  G. 

6  John  xix.  26,  27.  Dr.  Taylors  '  godly  exhortation  to  his  son,'  as  Foxe  remarks  in 
his  exquisite  Biography,  '  is  worthy  of  all  youth  to  be  marked'—'  When  thy  mother  is 
waxen  old,  forsake  her  not;  but  provide  for  her  to  thy  power,  and  see  that  she  lack  no- 
thing; for  so  will  God  bless  thee,  give  thee  long  life  upon  earth,  and  prosperity,  which  I 
pray  God  to  grant  thee.'     Vol.  vi.  692.     Comp.  Ecclus.  iii.  8—14;  vii.  27,  28. 

'''  Chap.  XX.  20;  xxx.  11,  17.     Deut.  xxi.  18—21  ;  xxvii.  16.     Isa.  in.  5. 

s  Rom.  i.  30.  9  2  Tim.  iii.  1,2.  '"  Chap.  xix.  2b. 

>'  Chap.  xxxi.  28.  12  Matt.  xiii.  45,  46.  '^  Isa.  Iv.  1. 

i<  Rev.  iii.  18.  '5  John  xiii.  29.  '«  1  Tim.  u.  4. 

1-  John  viii.  32     2  Tim.  ii.  25,  26.  »8  John  xvii.  17.  "  Luke  x.  42. 

20  Phil.  iii.  8— 11. 

47 


370  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

frauded  in  the  purchase.  It  is  a  cheap  purchase  at  any  price.' 
No  cost  was  too  great  for  the  baubles  of  Vanity  Fair.  But  Bun- 
yan  beautifully  describes  his  pilgrims,  answering  the  sneering 
reproach — '  What  will  you  buy  V  They  lifted  up  their  eyes  above, 
saying — '  We  will  buT/  the  truth.'' 

But  like  the  well-practised  merchant,  we  must  secure  the  genuine 
article.  Much  counterfeit  coin  is  current.*^  Bring  every  thing 
"to  God's  standard."^  That  which  brings  wisdom^  instruction, 
and  understanding.)  is  the  truth  of  God. 

Then — having  ascertained  its  riches  and  its  purity — not  only 
wish  for  it— gaze  at  it — commend  it — but  buy  the  truth.  Not  only 
bid — make  an  offer ;  but  strike  the  agreement.  Make  it  thine. 
The  man  did  not  wish  for  the  field  with  the  "  hidden  treasure ;" 
but  he  "sold  all  that  he  had,  and  bought*  it."  And  let  thy  pur- 
chase be  the  whole  truth.  Every  particle — the  very  filings  of  the 
gold — are  invaluable—"  Set  thine  heart  njwn  all  that  I  shall  show 
thee."'  Many  are  content  to  be  at  some  pains,  but  they  stop 
short  of  the  prize. ^  Herod  shrunk  from  the  full  price.''  So  did 
thb  young  ruler  ;^  and  Agrippa;'  and  therefore  they  bought  it  not. 
Moses  gave  up  for  it  "the  treasures  of  Egypt  j'""  Paul  his  Jewish 
privileges  and  high  reputation.'^  The  Hebrews  "  took  joyfully  the 
spoiling  of  their  goods. "'^  The  martyrs  "loved  not  their  lives 
unto  the  death." '^  And  who  of  these  repented  of  the  costly 
purchase  1 

Having  thus  made  the  purchase,  shall  we  part  with  it?  Should 
we  not  find  it  all  we  expected  ;  or  should  we  after  all  discover  that 
we  did  not  want  it,  we  should  doubtless  be  glad  to  be  rid  of  it. 
Many  an  estate  has  been  bought  and  sold  again  from  disappointed 
expectations.  But  though  usually  what  we  have  bought,  we  are 
at  liberty  to  sell ;  here  is  a  command  to  buy,  but  a  prohibition  to 
sell.  And  a  merciful  prohibition  it  is  !  For  those  who  sell  the 
truth,  sell  their  own  souls  with  it.  And  "  what  shall  it  profit  a 
man,  if  he  shall  gain  the  whole  world,  and  lose  his  own  soul !'"'' 
Can  we  look  at  Esau,'^  Judas, '^  Demas,'''  selling  their  treasures 
for  a  thing  of  naught,  without  sorrowful  trembling?  Yet  their 
apostacy  clearl}^  proved,  that  they  had  never  "  received  the  truth  in 
the  love  of  it  ;"'^  that  it  was  some  shining  shadow,  merely  tiotional 
and  speculative ;  never  engrafted  in  their  hearts.  Having  there- 
fore never  felt  the  power,  or  known  its  price,  they  could  sell  it  for 
this  world's  lust  or  pleasure,  or  for  the  more  flattering  delusions  of 
their  own  hearts.  Reader :  have  you  ever  known  that  apprehen- 
sion of  Divine  Truth,  that  has  made  it,  in  your  eyes,  worth  every 

I  Chap.  iii.  15.  2  2  Cor.  xi.  3,  14.     Gal.  i.  6,  7. 

3  1  Thess.  V.  24.  1  John  iv.  1.    Isa.  viii.  20.  ^  Matt.  xiii.  44, 

5  Ez.  xl.  4.  6  2  Tim.  iii.  7.  "^  Mark  \i.  17—20. 

8  Luke  xviii.  23.  9  Acts  xxvi.  28.  i"  Hcb.  xi.  24— 20. 

II  Phil.  iii.  4—8.  12  Heb.  x.  34.  i3  Rev.  xii.  11.     Acts  xx.  23,  24. 
H  Matt.  xvi.  26.                        «  Heb.  xii.  IG,  17.  '^  Matt,  xxvii.  li— 5. 

"  2  Tim.  iv.  10.  ^  2  Thess.  ii.  10.     Comp.  1  John  ii.  19. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  371 

sacrifice  to  buy  it  7     No  one — be  assured— who  has  really  bought 
it,  will  ever  be  willing  to  sell  it. 

A  joyous  sight  it  is  to  see  children  realizing  their  parent's 
fondest  hopes  ;  proving  "  a  wise  heart'"  by  a  diligent  enquiry  about 
this  only  gainful  purchase  :  not  content  with  receiving  it  by  edu- 
cation, but  making  the  contract  for  themselves ;  discovering  that 
religion  must  be  a  personal  concern,  an  individual  transaction  be- 
tween God  and  their  own  souls.  Cause  is  it  indeed  for  greatly 
rejoicing,  to  see  their  righteous  children  thus  enriched  for  eternity, 
in  possession  of  a  treasure  which  they  can  never  spend,  and  which 
no  troubles,  no  changes,  no  malice  of  hell  can  touch.  If  the  godly 
parents  have  had  a  seed-time  of  tears,  their  precious  sheaves  of  joy 
are  an  abundant  recompense.^  The  stern'exclusive  system,  which 
recognizes  little,  save  the  Divine  purpose  and  Sovereignty,  annuls, 
or  at  least,  enervates,  the  responsibility  of  means,  and  thus  loses 
the  privilege  both  of  trusting  the  promise,  and  witnessing  its  accom- 
plishment. Will  not  the  child  feel  the  constraining  obligation  to 
fulfil  his  parent's  rejoicing  thus  vividly  portrayed  ?  Most  unna- 
tural must  he  be,  if  his  heart  does  not  glow  with  the  desire  thus  to 
repay  his  fafJier^s  anxious  love,  and  the  yearning  tenderness  oi  her 
that  bare  Jiim.  They  ask  no  other  requital  than  the  joy  and 
gladness  of  seeing  a  righteous  and  a  wise  son.  Selfishness  itself 
might  supply  a  motive  ;  since  parental  gladness  is  the  child's  own 
joy,  walking  in  ^^wisdoni's  ways  of  pleasantness  and  peace." 

26.  My  son,  give  me  thine  heart,  and  lei  thine  eyes  observe  my  ways.  27.  For 
a  whore  is  a  deep  ditch;  and  a  strange  woman  is  a  iiarrow  pit.  28.  iShe  also 
lieth  in  wait  as  for  a  prey,  and  increaseth  the  transgressors  a?nong  men. 

Solomon  here  manifestly  rises  above  himself,  and  speaks  in  the 
name  and  Person  of  Divine  Wisdom.^  For  who  else  could  claim 
the  gift  of  the  heart — the  work  of  his  own  hands — the  purchase  of 
his  own  blood  ?  My  jSon.  Such  is  the  relationship  which  God 
acknowledges ;  including  every  blessing  which  he  can  give,  and 
all  the  obedience  that  he  can  claim.  No  obedience  can  be  without 
the  believing  and  practical  acknowledgment  of  this  relation — My 
iSon — not  a  stranger — not  an  enemy — not  a  slave — but  a  son  ;  in- 
vited to  return.  An  amnesty  of  the  past — a  perpetual  jubilee  of 
joy — awaits  thee  at  thy  Father's  house. 

Many  are  the  claimants  for  the  heart.  Heaven  and  hell  contend 
for  it.  The  world  with  its  riches,  honors,  and  pleasures — and 
science  with  its  more  plausible  charms — cries — Give  me  thine 
heart.  Nay,  even  Satan  dares  to  put  in  a  loud  and  urgent  plea — 
"  If  thou  wilt  worship  me,  all  shall  be  thine. "^  The  loving  Father 
calls — My  ISon,  give  me  thine  heart.  The  answer  too  often  is — 
'  I  have  no  heart  for  God.  It  is  engaged  to  the  world.  I  cannot 
make  up  my  mind  to  be  religious — at  least  not  yet.'     And  so  the 

1  Verses  15,  16. 

2  Ps.  cxxvi.  6.    Comp.  chap.  x.  1 ;  xv.  20.     Contrast  xvii.  25. 

3  Chap.  i.  20 ;  viii.  1.  ■»  Luke  iv.  7. 


372  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"  darling  is  given  to  the  lion" — the  heart  to  the  murderer.  And  to 
him,  who  alone  deserves  it — few  hearken — and  many  even  of  those, 
only  when  they  have  proved  to  their  cost  the  falsehood  and  disap- 
pointment of  all  other  claimants. 

An  honor  indeed  he  puts  upon  his  creatures,  in  condescending  to 
receive  as  a  gift  what  is  his  most  rightful  debt,  and  what  he  might 
at  any  moment  command  for  himself.  But  his  call  wakens  his 
child  to  recollection  and  conscious  dependence.  It  is  the  Father's  « 
striving  with  his  child's  will.  It  is  the  test  of  his  child's  obedience. 
It  is  a  pointed  arrow  of  conviction  to  his  conscience  for  wilful  resis- 
tance to  his  call — the  only  hindrance  to  his  giving  his  heart  being, 
that  he  has  already  given  it  to  claimants,  infinitely  unworthy  of  it. 
'  My  guilt  is  damnable' — exclaimed  an  humbled  saint — '  in  with- 
holding my  heart ;  because  I  know  and  believe  his  love,  and  what 
Christ  has  done  to  gain  my  consent — to  what? — my  own  happi 
ness." 

Indeed  happiness  is  bound  up  in  this  gracious  command.  For 
what  else  can  '  fill  the  aching  void'  within,  but  "  the  love  of  God 
shed  abroad  in  the  heart  by  the  Holy  Ghost."^  Created  objects 
only  seem  to  widen  the  chasm.  If  our  appetite  is  satisfied,  it  is  but 
for  a  moment ;  while  every  irritation  increases  the  general  dissatis- 
faction. The  heart,  wilfully  remaining  at  a  moral  distance  from 
God,  can  find  its  home  only  in  a  land  of  shadows.  It  grasps  no- 
thing solidly  ;  while  its  incessant  conflict  with  conscience,  is  "  the 
troubled  sea,  which  cannot  rest."^  God  will  never  abate  one  atom 
of  his  full  requisitions.  He  asks  not  for  magnificent  temples, 
costly  sacrifices,  pompous  ceremonials,  but  for  the  spiritual  worship 
of  the  heart.*  He  demands — not  the  hands,  the  feet,  the  tongue, 
the  ears,  but  that  which  is  the  moving  principle  of  all  the  members 
— the  heart?  Give  that.  It  is  all  he  desires.  Withhold  it, — No- 
thing is  given.  What  the  heart  does  not  do,  in  a  great  measure  is 
not  done  at  all.  The  cold  conformity  of  a  lifeless  faith  is  a  dead — 
not  "  a  living" — not  therefore  an  acceptable  "  sacrifice"^ — not  "  a 
reasonable  service."  "  How  canst  thou  say,  I  love  thee,  when  thine 
heart  is  not  with  me  ?"^ 

Never  will  he  dispense  with  this  claim  of  the  love  of  all  our 
heart?  We  must  not  deal  with  Him  as  Lot's  wife,  moving  slowly 
forward,  while  the  heart  is  behind  ;'  or  like  Orpah,  stopping  at  the 
very  moment  that  the  cross  is  to  borne.'"  Dream  not  of  dividing 
the  heart  with  the  world.''  He  loves  a  broken  heart.  He  spurns 
a  divided  throne.  Satan  will  seem  to  be  content  with  a  part;  be- 
cause he  knows  that,  as  God  will  accept  nothing  less  than  all,  the 
whole  will  thus  fall  to  him.     It  is  far  beneath  the  Majesty  of  heaven 

1  Adams's  Private  Thoughts.  2  Rom.  v.  5. 

3  Isa.  Ivii.  20,  21.  <  Ibid.  Ixvi.  I,  2,  with  John  iv.  23,  24. 

5  '  Non  caput,  non  manum,  non  pcdem,  non  csetera  membra  ;  sed  oinniuin  inembro- 
rum  principiuin,  radiccin,  et  vita;  huiiKinae  fontem,  qui  cor  est,  dari  sibi  Deus  postulat.' 
Glass.  Philolog.  Sacr.  Lib.  ii.  Pars  i.  Tract  ii.  sect.  iii. 

«  Rom.  xii.^l.  ''  Judj;.  xvi.  15.  8  Matt.  xxii.  37. 

9  Gen  xix.  20.  '"  Rutli  i.  14.  »i  Matt.  vi.  24. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  373 

to  possess  any  thing  less  than  the  throne' — a  mean  throne  at  best 
for  the  Ahiiighty  Sovereign  of  the  universe.  But  his  claims  are 
paramount.  And  never  are  we  truly  our  own,  till  we  unreservedly 
acknowledge  ourselves  to  be  his.  Indeed  all  false  religions  in  the 
world  are  but  vain  substitutes  for  this  plain  and  most  happy  duty. 
However  plausible  the  show,  if  it  does  not  lead  the  heart  to  God, 
it  is  fearful  delusion.  Whatever  principles,  practices,  or  society, 
turn  our  hearts  from  God — it  is  the  high  road  of  ruin. 

And  dotb  he  ask  his  child  for  Ids  heart  ?  and  will  he  refuse  to 
g-ive  it?  Does  it  open  immediately  to  Satan  and  the  world— yea 
— even  before  they  knock  ?  And  is  the  beseeching  Father  to  be 
excluded  ?  Are  there  no  ".  bands  of  love  to  draw  ?''^  Out  of  what 
rock  was  it  hewn,  that  it  can  be  proof  against  the  pleadings  of  Di- 
vine parental  love  ?  Canst  thou  not  give  it  him  ?  Surely  hadst 
thou  the  will,  thou  wouldst  have  the  power  too.  If  thou  hast  the 
faintest  will,  at  least  show  though  but  the  feeblest  effort.  Offer  it, 
though  but  with  a  trembling  hand.  His  hand  will  meet  thine,  and 
take  it  of  thee.  The  happiest  day  of  life  is  now  arrived — a  day, 
the  recollection  of  which  will  never  be  tinged  with  one  shade  of 
regret. 

If  thou  hast  not  done  it — do  it  now.  If  thou  hast — do  it  daily. 
Thou  canst  not  do  it  too  soon  or  too  often.  The  command  does 
not  hale  us  (as  Saul  haled  his  victims^)  to  the  service  of  God.  The 
citadel  is  not  stormed,  but  it  opens  its  gates.  A  principle  of  immor- 
tal energy  constrains  the  heart;  yet  only  by  "  making  it  willing."* 
The  reluctancy  is  melted  away,  and  by  the  power  of  love  the  heart 
is  "compelled  to  come.'"  What  so  free  as  a  gift?  And  never  is 
the  will  so  free,  as  when  it  moves  towards  God.  Weak  as  he  is, 
yet  the  child  can  testify,  that  to  give  his  heart,  is  his  first  desire; 
that  he  never  designs  or  intends  any  thing  less ;  that  he  longs  for 
the  consuming  of  every  corruption,  which  hinders  the  full  surren- 
der. Oh—  my  God — thy  grace  alone  can  enable  me — I  am 
ashamed  of  the  gift.  Nothing  can  be  more  unworthy.  But  be- 
cause thou  callest  for  it,  it  is  thine  own.  Take  it  as  it  is.  Make 
it  what  it  is  not.  Keep  it  with  thyself  Bind  it  so  close  to  thee 
with  the  cords  of  love,  that  it  may  never  cast  a  wishful  look  away 
from  thee.  Had  I  a  thousand  hearts,  all  should  be  thine.  This 
one  thou  alone  canst  fill.  Thou  alone  art  worthy  of  it.  Exalt 
thine  own  throne  in  it  forever. 

And  now  when  the  first  command  is  duly  regarded,  the  second 
will  soon  follow.  The  heart  once  given  to  God,  the  eyes  will  ob- 
serve his  ways.^  '  Oar  heart  given,  gives  all  the  rest.  This 
makes  eyes,  ears,  tongue  and  hands,  and  all  to  be  holy,  as  God's 
peculiar  people. "^  His  word  will  be  our  rule  ;®  His  Providence  our 
interpreter.^  The  heart — no  longer  divided,  is  now  at  full  liberty 
for  the  service  of  God.      Tlie  eyes,  no  longer  wandering,  like  "the 

1  Matt.  X.  37.  2  Hos.  xi.  4.  3  Acts  viii.  3. 

4  Psalm  ex.  3.  5  2  Cor.  v.  14.     Luke  xiv.  23. 

s  Chap.  iv.  23—25.  7  Leighton  on  1  Pet.  ii.  4,  5. 

8  Chap.  vi.  23.     Ps.  cxix.  9—11,  105.  »  Psalm  cvii.  43. 


374  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

eyes  of  a  fool,  in  the  ends  of  the  earth"' — are  now  fixed  upon  an 
object  supremely  worth}^,  and  abundantly  satisfying. 

Here  also  is  our  power  of  resistance  to  the  gross  seductions  of  the 
enemy^ — "  I  have  opened  my  mouth  unto  the  Lord,  and  I  cannot" 
— I  will  not — "  go  back."^  He  hath  my  heart,  and  he  shall  have 
it.  True  indeed — so  long  as  we  carry  about  us  a  body  of  sin  and 
death,  we  need  a  continual  supply  of  "  the  Spirit  to  mortify  the 
deeds  of  the  body."^  But  in  our  new  atmosphere  of  heavenly  light, 
the  mask  falls  off"  from  the  allurements  of  sin.  The  strange 
woman  appears  frightful  as  a  deep  ditch — or  what  is  even  more — 
a  narroio  pit — with  no  room  to  escape  from  the  ruin.^  Mighty 
and  strong  men  have  fallen  into  it.^  Th6  tempter  hides  the 
danger,  while  5/ie  lays  wait  for  the  prey  ;  and  thus  she  successfully 
increases  the  trangressors  among  men.''  Blessed  be  God — if, 
while  fleshly  lusts  "  have  destroyed  their  thousands  and  tens  of 
thousands,"*  we  have,  by  giving  our  heart  to  its  Divine  Lord, 
been  enabled  to  abhor  the  temptation,  and  to  ascribe  to  our  faithful 
God  the  glory  of  our  deliverance. 

29.  Who  hath  woe  ?  who  hath  sorrow  1  who  hath  contentions  ?  who  hath  bao- 
bling  ?  who  hath  wounds  without  cause  1  who  hath  redness  of  eyes  1  30.  They 
that  tarry  long  at  the  wine  :  they  that  go  to  seek  mixed  wine.  31.  Look  not  thou 
upon  the  wine  when  it  is  red,  when  it  giveth  his  color  in  the  cup,  when  it  moveth  it- 
self aright.  32.  At  the  last  it  biteth  like  a  serpent,  and  stingeth  like  an  adder. 
33.  Thine  eyes  shall  behold  strange  icomen,  and  thine  heart  shall  utter  perverse 
things.  34.  Yea,  thou  shall  be,  as  he  that  lieth  down  in  the  midst  of  the  sea,  or  as 
he  that  lieth  upon  the  top  of  a  mast.  35.  They  have  stricken  7ne,  shaft  thou  say, 
and  I  was  not  sick ;  they  have  beaten  me,  and  I  felt  it  not :  when  shall  I  awake  ? 
I  will  seek  it  yet  again. 

A  warning  was  lately  given  against  keeping  company  with  sen- 
sualists.^ Here  it  is  enforced  by  the  most  graphical  delineation  of 
the  sin  in  all  its  misery,  shame,  and  ruin.  It  is  the  drunkard's 
looking  glass.  Let  him  see  his  own  face.  Let  it  be  hung  up  in 
his  cottage — in  the  alehouse.  Could  he  go  there  ?  The  picture  is 
drawn  with  such  a  vividness  of  coloring.  'No  translation  or  para- 
phrase can  do  justice  to  the  concise,  abrupt,  and  energetic  manner 
of  the  original.'"*  Drunkenness  is  a  time  of  merriment.  But  what 
must  be  the  stupifying  insensibility,  that  can  find  a  moment's  joy, 
with  such  an  accumulation  of  ivoc.^^  Every  sin  brings  its  own 
mischief  But  such  woe — sucli  sorrow — in  all  its  multiform  misery — 
who  hath  it )   The  brawls  and  contentions  over  the  cup  ;'-  the  hah- 

•  Chap.  xvii.  24.  2  chap.  ii.  10,  11,  IG. 
3  Jud.  xi.  35.     Comp.  Gon.  xxxix.  9. 

*  Rom.  viii.  13.     Gal.  v.  IC.  5  chap.  xxii.  14;  ii.  19. 

6  1  Kings  xi.  1—8,  willi  Nch.  xiii.  2G.  Jud.  xvi.  4—20.  '  He  (Samson)  broke  the 
bonds  of  his  oncmics ;  but  be  could  not  break  the  bonds  of  his  own  lusts.  He  choked 
the  lion ;  but  he  could  not  choke  his  own  wanton  love.'  Ambrose ;  quoted  by  Jcrmin 
in  loco.  1  Chap.  vii.  4,  &c. ;  ix.  13 — 18. 

8  Chap.  vii.  2().  a  Verses  20,  21.  10  Scott  in  loco.     Comp.  Bp.  Hall. 

"  '  Agmen  malorum  colligit,  quae  cbrictas  secum  trahit.'  Lavater.  '  Nemini  certius  in- 
gentia  iinminerc  pcrlcula,  turn  quoad  facultatcs  ac  famam,  quam  ipsam  quoque  valetudi- 
nem,  vitain,  ac  animae  salutcin,  quam  homincm  temulcntum.'     Geier. 

>2  Chap.  XX.  1.     I  Tiui.  iii.  2.     Comp.  Hor.  Od.  iii.  21. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  375 

hling  words  of  pollution  ;'  the  wounds — often  to  murder^ — without 
cause;  the  redness  of  eyes,  showing  the  effect  of  liquor  on  the 
countenance;  the  impure  appetites  tliat  are  kindled  ;  the  infatua- 
tion almost  incredible — this  is  sensuality  in  all  its  wretchedness. 

Whence  this  world  of  woe  and  sorrow  )  It  is  the  curse  of  in- 
dulged will.  Not  satisfied  with  healthful  refreshment,  many  will 
"  add  drunkenness  to  thirst."^  They  continue  long,  "  morning  to 
night,  till  wine  inflame  them."^  They  go  to  seek  the  inixedwine 
— the  strongest  and  most  inebriating  drink.^ 

Wisdom's  voice  therefore  is — Avoid  the  allurements  of  sin.  Of- 
ten has  a  look — harmless  in  itself — proved  a  fearful  temptation.® 
Look  not  therefore  at  the  icine  when  it  is  red.  Its  very  color ;  its 
sparkling  transparency  in  the  cup  ;  the  relish  with  which  it  moves 
itself  aright, '  or  goes  down  pleasant,"'  all  tends  to  excite  the  irre- 
gular appetite.  Crush  it  in  its  beginnings,  and  prove  that  you 
have  learnt  the  first  lesson  in  the  Christian  school — "  Deny  your- 
self"^ Whatever  be  its  present  zest,  at  the  last  it  biteth  like  a 
serpent,  and  stingethlike  an  adder. "^  Did  it  6z7e first,  who  would 
touch  it?  Did  Satan  present  the  cup  in  his  own  naked  form,  who 
would  dare  to  take  it  ?  Yet  it  comes  from  his  hand  as  truly,  as  if 
he  were  visible  to  the  eyes.  If  poison  was  seen  in  the  cup,  who 
would  venture  upon  it?  Yet  is  the  poison  less  dangerous,  because 
it  is  unseen?  2Vie  adder^s  sting  is  concealed,  yet  most  fatal. 
The  cup  of  sparkling  wine  becomes  "  a  cup  of  fearful  tremblhig  in 
the  hands  of  the  Lord."'° 

Seldom  does  any  sensual  indulgence  come  alone.  One  lust  pre- 
pares the  way  for  others  ;  the  first  step  is  sure  to  lead  onwards. 
The  poor  deluded  victim  cannot  stop  when  he  pleases.  Drunken- 
ness opens  the  door  for  impurity."  The  inflamed  eye  soon  catches 
fire  with  the  strange  woman  ;  and  who  knoweth  what  the  end 
may  be  ?  Loathsome  indeed  is  the  heart  of  the  ungodly  laid  bare. 
Drink  opens  it,  as  far  as  words  can  do ;  and  through  the  organ  of 
the  tongue  it  does  indeed  iitter  perverse  things.^'^  '  Blasphemy  is 
wit,  and  ribaldry  eloquence,  to  a  man  that  is  turned  into  a  brute."^ 

But  the  delirium  is  the  most  awful  feature  of  the  case.  The 
unhappy  victim,  having  lost  all  will  and  power  to  escape,  sleeps 
quietly  amid  dangers  as  imminent,  as  lying  down  in  the  midst  of 

1  Dan.  V.  4.  2  2  Sam.  xiii.  28.     1  Kings  xvi.  9,  10 ;  xx.  16—20. 

3  Deut.  xxix.  19.  <  Isa.  v.  11. 

5  Chap.  ix.  2,  note.  Homer  describes  his  celebrated  Helen  as  mixing  exhilarating 
ingredients  in  the  bowl,  to  revive  the  spirits.     Odyss.  A.  219 — ^229. 

s  Gen.  iii.  6;  xxxix.  7.     Jos.  vii.  21.     2  Sam.  xi.  2. 

'''  Holden.     Comp.  Can.  vii.  9. 

8  Matt.  xvi.  24.  Augustine  gives  an  instructive  example  of  his  mother's  nurse.  Con- 
fess, ix.  8.  See  also  George  Herbert's  excellent  advice  in  his  well-known  poem — '  The 
Temple.' 

3  Comp.  chap.  xx.  17.  "•  Comp.  Joel  i.  5. 

11  Gen.  xix.  32.  Comp.  Jer.  v.  8.  Ez.  xvi.  49,  50.  Hos.  iv.  18.  Rom.  xiii.  13. 
1  Pet.  iv.  3. 

12  Ps.  Ixix.  12.  Hos.  vii.  5.  The  libertine  poet  praises  the  inspiring  excitement  of 
wine  to  the  genius  of  poesy. — Hor.  Ep.  i.  19. 

^  Lawson  in  loco. 


376  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

the  sea,  or  upon  the  top  of  the  mast.^  iX  ay— even  the  senses  seem 
to  be  stupified.  tStrlcken  and  beaten  he  may  be.  But  "  his  heart  is 
as  a  stone,"*  and  he  thanks  his  drunkenness,  that  he  felt  it  not. 
Therefore  "as  the  dog  to  his  vomit,  the  fool  returns  to  his  folly,"^ 
craving  fresli  indulgence — When  shall  I  awake!  I  ivill  seek  it 
yet  as;ain.  More  senseless  than  the  brute  who  satisfies  nature, 
not  lust ;  so  lost  to  shame  ;  his  reason  so  tyrannized  over  by  his 
appetite,  that  he  longs  to  be  bound  again,  and  only  seeks  relief 
from  his  temporary  awakening  to  a  sense  of  his  misery,  by  yield- 
ing himself  up  again  to  his  ruinous  sin.^ 

Oh  !  how  affecting  is  the  thougfit  of  the  multitude  of  victims  to 
this  deadly  vice  in  every  age  and  clime,  and  among  all  ranks  of 
society  !  Perhaps  there  is  no  sin  which  has  not  linked  itself  with 
it,  while  the  unconsciousness  in  the  act  of  sin  only  serves,  not  to 
paUiate  the  guilt,  but  to  increase  the  responsibihty. 

Wliile  we  see  the  whole  nature  so  depraved  in  taste — so  steeped 
in  pollution — we  ask — "  Is  any  thing  too  hard  for  the  Lord  ?"' 
Praised  be  his  name  for  a  full  deliverance  from  the  captivity  of  sin 
— of  all  and  every  sin — even  from  the  chains  of  this  giant  sin  !^ 
The  mighty,  though  despised,  instrument  is  "  Christ  crucified— the 
power  of  God,  and  the  wisdom  of  God."«  It  is  this,  which,  when 
vows,  pledges,  and  resolutions — all  have  failed ;  works  secretly, 
yet  most  effectually  imparting  new  principles,  affections,  and  appe- 
tites. The  drunkard  becomes  sober  ;  the  unclean  holy  ;  the  glut- 
ton temperate.  The  love  of  Christ  overpowers  the  love  of  sin. 
Pleasures  are  now  enjoyed  without  a  sting,  (for  no  serpent,  nor 
adder  is  here)  and  the  newly-implanted  principle  transforms  the 
whole  man  into  the  original  likeness  to  God — "  Whatsoever  is  born 
of  God  doth  not  commit  sin,  for  his  seed  remaineth  in  him ;  and 
he  cannot  sin,  because  he  is  born  of  God.  He  that  is  begotten  of 
God  keepeth  himself  and  that  wicked  one  toucheth  him  not."^ 


CHAPTER   XXIV. 


1.  Be  not  thou  envious  against  evil  men,  neither  desire  to  he  tvith  them :  2.  For 
iheir  heart  studiclh  destruction,  and  their  lips  talk  of  mischief. 

This  counsel  has  been  lately  given. ^  But  it  is  very  difficult  in 
the  false  glare  of  this  world's  glory  to  "  walk  by  faith,"  as  the  evi- 
dence of  things  not  seen.^     In  the  confined  atmosphere  of  impa- 

'  Isa.  xxviii.  7,  8.     Hos.  iv.  11.     Comp.  chap.  xxxi.  4,  5. 

2  1  Sam.  XXV.  3G,  '.il.  ^  Chap.  xxvi.  11.     Isa.  Ivi.  12.  *  Jer.  ii.  25. 

5  John  viii.  34—30.     I  Cor.  vi.  10,  11.  6  i  Cor.  i.  23—25. 

7  1  .John  iii.  9;  v.  18.  Sec  an  alTecting  cvangcUcal  pleading  with  this  case  in  thai 
valuable  manual — '  Jowett's  Christian  Visitor.' 

8  Chap,  xxiii.  17.  9  2  Cor.  v.  7.     Heb.  xi.  I. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  377 

tience  and  unbelief,  "  the  spirit  that  is  within  lusteth  to  envyP^ 
This  evil  spirit,  if  it  does  not  bring  the  scandal  of  open  sin,  curses 
our  blessings,  withers  our  graces,  cankers  our  peace,  clouds  our 
confidence,  and  stains  a  Christian  profession.  The  full  cup  in  the 
house  of  evil  men  stirs  up  the  desire  to  he  ivith  them.P-  But  if 
their  fearful  end  did  not  restrain,  their  awful  character  is  warning 
enough.^  It  is  the  malignity  of  Satan  himself — studying  destruc- 
tion in  their  heart ;  mischief  in  their  lips.''  Take  away  then 
the  delusive  veil ;  and  who  would  envy  them  ?  When  Hanian 
was  stndying  the  destruction  of  the  holy  nation,  the  barbed  arrow 
of  discontent  w^as  corroding  his  vitals.*  Who  would  envy  Judas, 
studying  his  master^s  destruction  7  In  the  agony  of  remorse, 
his  ''  soul  chose  strangling  rather  than  his  life."^  "  Gather  not  my 
soul  with  sinners" — is  the  prayer  of  the  child  of  God — "  nor  ray 
life  wath  bloody  men,  in  whose  hands  is  mischief.''''''  Let  me,  in- 
stead of  studying  the  destruction — study  the  salvation  of  my  fel- 
low-sinners— what  carir  I  do  to  win  them  to  Christ  ?  Let  me  de- 
sire to  he  ivith  the  man  of  God,  employed  in  this  God-like  work. 
The  Christian  is  the  only  enviahle  person  in  the  world.  '  The 
seeming  blessings  of  evil  men  are  God's  heavy  curses ;  and  the 
smart  of  the  stripes  is  a  favor  too  good  for  them  to  enjoy.  To 
judge  wisely  of  our  condition,  it  is  to  be  considered,  not  so  much 
how  we  fare,  as  upon  what  terms.  If  we  stand  right  with  heaven, 
every  cross  is  a  blessing  ;  and  every  blessing  a  pledge  of  future 
happiness.  If  we  be  in  God's  disfavor,  every  one  of  his  benefits  is 
a  judgment ;  and  every  judgment  makes  way  for  perdition.'^  In- 
stead of  envying  sinners  in  their  successful  wickedness,  is  there- 
fore their  character  and  influence  to  be  dreaded — no  less  than  their 
end  ! 

3.  Through  wisdom  is  an  house  huilded:  and  hij  tinders  landing  it  is  established  : 
4.  And  by  knowledge  shall  the  chambers  be  filled  with  all  precious  and  pleasant 
riches.  5.  A  wise  man  is  strong ;  yea,  a  man  of  knowledge  increaseth  strength. 
6.  For  by  wise  counsel  thou  shalt  make  thy  war  ;  and  in  multitude  of  counsellors 
there  is  safety. 

Why  should  we  envy  the  prosperity  of  the  wicked  ?  Even  if 
their  house  he  huilt,^  it  cannot  be  established .,^°  by  iniquity.  '  It  is 
only  the  snow-palace,  built  in  the  winter,  and  melting  away  under 
the  power  of  the  summer's  sun."'  "  The  wise  woman  bnUdeth  her 
house'^^^  upon  piety  and  prudence — a  far  more  solid  estahlishmeiit. 
Let  every  chamber  of  the  mind  he  enriched  with  these  precious  ■ 
and  pleasant  endowments.  Without  them  the  man  is  feeble  in 
the  springs  of  action  ;  without  strength  of  character  ;  the  creature 

»  James  iv.  5.  2  Ps.  Ixxiii.  10—14. 

3  Chap,  xxiii.  18.     Comp.  verses  19,  20,  infra. 

4  Chap.  i.  11—14;  iv.  16;  vi.  18.  1  Sam.  xxiii.  9.  Job  xv.  35.  Ps.  vii.  14;  Ixiv. 
2—6.    Mic.  vii.  3. 

5  Est.  iii.  8,  9 ;  v.  13.  6  Matt.  xxvi.  16  ;  xxvii.  3—5.    Job  vii.  15. 
■^  Psahn  xxvi.  9  ;  xxviii.  3.  8  Bishop  Hall's  Works,  viii.  206. 

9  Mic.  iii.  10.  10  Chap.  xLi.  3.    Jer.  xxii.  13—18.     Am.  v.  11. 

"  Geier  in  loco.  12  Chap.  xiv.  1. 


378  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

of  accident,  circumstances,  or  society,  thinking  and  living  upon  the 
opinion  of  others.  A  general  irresolution  marks  his  insignificant 
course.  If  the  soul  is  a  liouse  consecrated  as  God's  dwelling,'  it 
will  be  hidlt  on  an  enliglitened  understanding  of  Divine  Truth: 
and  every  chamber  will  be  filled  ivith  the  precious  and  pleasant 
riches  of  godly  fruits.  Heresy  is  restrained  by  conceding  supreme 
authority  to  the  Bible.  The  crude  professor  acts  under  feverish 
impulse, — a  sickly  sentimentalist  in  religion.  Instead  of  retaining 
a  firm  hold  of  truth,  he  imbibes  with  ease  the  most  monstrous  opin- 
ions. He  is  "  carried  about  with  divers  and  strange  doctrines,"  in- 
stead of  exhibiting  "  the  good  thing  of  an  heart  established  with 
grace."-  A  '-growth  in"  spiritual,  as  distinct  from  speculative, 
"knowledge,"  will  ahvays  be  accompanied  with  "  growth  in  grace."^ 

In  extending  this  view  to  the  building  of  the  spiritual  house, 
may  we  not  observe,  how  God  has  laid  its  foundations,  shaped  and 
framed  the  materials  by  his  own  Divine  tvisdom,  and  filled  all  the 
chambers  ivith  his  precious  and  pleasant  riches  1  Delightful  is 
the  contemplation  of  the  building,  as  it  is  rising,  and  as  it  will  be 
when  it  is  finished.  '  O  the  transcendent  glory' — exclaimed  the 
heavenly  Marty n — ■'  of  this  temple  of  souls  ;  lively  stones,  perfect  in 
all  its  parts,  the  purchase  and  work  of  God  !'^ 

But  a  wise  man  is  strong.^  Every  view  confirms  Lord  Bacon's 
far-famed  aphorism — '  Knowledge  is  power.'  The  discovery  of  the 
mechanical  forces,  and  of  the  power  of  steam,  has  increased 
strength  in  an  hundred  fold  proportion  to  physical  force.  Intellec- 
tual knowledge  wisely  applied  has  immense  moral  ascendency.  It 
restrains  the  King  from  unadvised  wars  ;^  and  if  forced  into  the 
field — instead  of  treading  his  perilous  path  alone,  he  ensures  the 
safety  of  his  kingdom  by  multitude  of  counsellors.''  The  man  of 
spiritual  knowledge  is  a  giant  in  strength.  He  combines  the  power 
to  draw  the  bow,  with  a  steady  hand  and  eye  to  guide  to  the  mark. 
Conscious  ignorance  is  the  first  principle  of  his  knowledge.  "  I 
am  but  a  little  child'' — said  the  wisest  of  men  ;  and  the  moral 
power  of  this  humility  of  wisdom,  was  the  establishment  of  his 
kingdom.**  The  Christian,  who  is  "  filled  with  all  wisdom  and 
spiritual  understandi/ig,'^  is  also  "  strengthened'^  in  his  warfare 
"  with  all  might  according  to  the  glorious  power  of  his  God."»  For 
the  people  that  do  know  their  God  shall  be  strong,  and  do  exploits. '" 

7.    Wisdom^^  is  too  high  for  a  fool :  he  openeth  not  his  mouth  in  the  gate. 

The  commendation  ot  wisdom  is  here  continued.  The  man 
richly  endowed  with  it  comes  forth  with  authority,  and  speaks  at 
the  gate  among  the  wise.  The  fool,  destitute  of  wisdom,  is  de- 
barred from  this  honor.    The  humble'^  and  diligent'^  prove,  that  the 

1  2  Cor.  vi.  16.  2  Heb.  xiii.  9.  3  2  Pet.  iii.  18;  i.  5.  i  Life,  chap.  iii. 

5  Chap.  xxi.  22.     Eccl.  vii.  19;  ix.  16.  6  chap.  xx.  18. 

7  Chap.  xi.  14;  xv.22.         8  i  Kings  iii.  7;  v.  12;  x.  23—29.   Comp.  2  Chron.  xxvii.  6. 

9  Col.  i.  9,  11.  I"  Dan.  xi.  32. 

"  "  Wisdoms."     Heb.  all  kinds  of  Wisdoms.     Comp.  Ps.  xlix.  4.     Schultens — Geier. 
12  Chap.  viii.  9;  xiv.  6.    Matt.  xi.  25.  i3  Chap.  ii.  1—6.    John  vii.  17. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  379 

treasure  is  not  really  out  of  reach.  But  ii  is  too  high  for  the  fool. 
His  grovelling  mind  can  never  rise  to  so  lofty  a  matter.  He  has  no 
apprehension  of  it;'  no  heart  to  desire  it;^  no  energy  to  lay  hold 
of  it.^  And  therefore,  though  in  the  Gospel  it  "is  nigh  him,  even 
in  his  mouth,  and  in  his  heart,"^  it  is  inaccessible.  Its  holy  spirit- 
uality is  toohi^h  for  his  reach.  He  conunands  therefore  no  respect 
in  his  own  station  of  society.^  His  counsel  is  not  sought.  His 
opinion,  if  given,  is  of  no  account.  Though  he  may  have  a  bab- 
bling tongue  in  the  street,  yet  he  openeth  not  his  mouth  in  the 
gate  ;  utterly  unfit  to  give  judgment  in  the  presence  of  wise  and 
judicious  men.  Nor  is  this  from  natural  defect,  but  from  wilful 
perverseness.  His  Lord  had  committed  at  least  one  talent  to  his 
trust.  But  he  had  frittered  it  away — not  traded  with  it."  Oh  ! 
let  wisdom  be  sought,  while  it  is  within  reach ;  while  it  is  so  freely 
promised.^  When  found,  let  it  be  diligently  improved  for  the 
great  ends  of  life.  What !  if  we  should  die  without  it,  under  the 
fearful  responsibility  of  having  done  nothing  for  God  or  our  fellow- 
creatures  ;  of  having  neglected  the  way  of  life  :  and  "  in  the  great- 
ness of  our  folly  gone  astray  to  everlasting  ruin  !"^ 

8.  He  that  deviseth  to  do  evil  shall  he  called  a  mischievous  person.  9.  The 
thought  of  foolishness  is  sin :  and  the  scorner  is  an  abomination  to  men. 

What  a  picture  is  here  of  human  depravity,  in  its  active  work- 
ing, its  corrupt  fountain,  and  its  fearful  end !  To  see  talent, 
imagination,  active  mind,  so  debased,  as  to  be  all  concentrated 
upon  Satan's  own  x^ork — devising  to  do  evil.^  He  was  the  first 
deviser,^"  and  he  practises  his  children,  till  he  makes  them,  like 
himself,  masters  of  miscliief;  contriving  new  modes  of  sinning, 
ways  of  trickery  and  deceit;  like  the  degraded  Heathen,  "invent- 
ors of  evil  things.'"'  To  do  evil  is  the  principle;  devising  to  do 
evil  is  the  energy,  of  his  service.  For  this  craft  of  evil,  Balaam 
might  justly  be  stamped  as  a  mischievous  j)erson.^~  Abimelech 
has  earned  for  himself  the  same  reputation. '^  Jeroboam's  subtle 
mischief  has  stamped  his  name  with  the  black  mark  of  reprobation 
— "who  made  Israel  to  sin.'"^  Jezebel,'^  and  others  of  less  note, 
though  equally  industrious  in  evil,  will  appear  in  the  same  ranks 
at  the  great  day. 

Even  when  it  is  not  wrought  out  into  action,  the  thought  of  fool- 
ishness— giving  it  lodgment,'"  instead  of  casting  it  out  as  loath- 
some— is  sin.  But  what  guilt — it  is  asked — can  there  be  in  a 
thought  ?  '  It  is  but  an  airy  notion ;  next  to  nothing.  It  can 
make  no  impression.  A  malicious  thought  cannot  hurt.  A  cove- 
tous thought  cannot  rob.     What  guilt  or  danger  can  belong  to  so 

1  Ps.  X.  5;  xcii.  5,  6.     1  Cor.  ii.  14.  2  chap.  xvii.  16,  24. 

3  Chap.  xiii.  4;  xxi.  25.  i  Rom.  x.  6 — 8. 

E  Contrast  Job  xxix.  7—10.  6  Matt.  xxv.  24—30. 

7  Jam.  i.  5.  »  Chap.  v.  23.  »  Verse  2.     Ps.  xxxvi.  3,  4. 

'0  Gen.  iii.  1.  u  Rom.  i.  30.  i'^  Num.  xxxi.  26.     Rev.  ii.  14. 

'3  Jud.ix.  14  1  Kings  xii.  26—33;  xv.  30. 

'5  lb.  xxi.  27.     Rev.  ii.  20.  »6  See  Jer.  iv.  14- 


380  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

minute  a  being?'  Perhaps  did  we  deal  Avith  man,  these  might  be 
trifling  evils.  But  as  the  thought  is  the  fountain  of  the  act,  God 
counts  it  as  the  act,  and  holds  us  responsible  for  it.'  The  smallest 
sin  involves  us  in  the  breach  of  the  whole  law.'^  This  is  his  de- 
cision, and  who  can  answer  against  it? 

The  awakened  sinner  admits  his  total  depravity  upon  the  same 
demonstration  as  his  own  existence — cnnscionsness.  One  sin  gives 
birth  to  another.  Countless  multitudes  follow  its  rapid  and  con- 
tinuous succession.  "  Every  imagination  of  the  thoug-hts  of  the 
heart  is  only  evil  continually."^  Did  we  fully  realize  this  appre- 
hension, the  flitting  moments  of  the  day — each  bringing  with  it  an 
increase  of  guilt — could  not  slide  away  so  pleasantly  from  us  ;  not 
at  least  witliout  shame  and  humiliation  ;  without  habitual  applica- 
tion of  the  Divine  remedy.  Job's  sensitive  conscience  carried  his 
sons  continually  to  the  atoning  sacrifice.^  Bunyan  (unlike  many 
loose  professors,  who  are  never  troubled  about  their  thoughts.)  was 
deeply  afflicted  in  the  remembrance  of  one  sinful  thought.  Nor 
was  this  a  morbid  temperament,  or  weakness  of  faith  ;  but  the  ten- 
der sensibility  of  a  heart  humbled  in  the  sight  of  the  great  sin  of- 
fering before  his  eyes.  To  have  sympathy  with  this  mourning  is 
a  clear  mark  of  Divine  teaching  and  grace. 

But  let  us  follow  out  this  thought  of  foolishness  unrestrained. 
It  gathers  strength  in  every  action,  till  its  full  influence  is  develo- 
ped in  the  "  scorner's  seat,"^^  an  abomination,  not  only  to  God,  but 
to  nian.^  For  however  misused  wit  and  talent  may  gain  the  fool 
bad  preeminence  ;  he  secures  no  respect,  and  is  generally  avoided 
or  dreaded/  and  ultimately  brought  to  shame.^ 

10.  If  lliou  faint  in  the  day  of  adversity,  thy  strength  is  small,  (narrow,"  Marg.) 

Let  this  be  a  word  of  strengthening  encouragement.  The  mar- 
vel is,  that  those  who  know  not  where  to  look  for  a  refuge,  when 
the  storm  is  breaking  over  their  heads,  do  not  aliiyays  faint.  But 
natural  courage  and  buoyancy,  or  a  deeper  plunge  into  the  world, 
as  a  diversion  from  sorrow,  raises  them  above  their  troubles  for  a 
while  ;  estranging  them  yet  further  from  God. 

But  why  should  the  child  of  God,  contrary  to  his  Father's  in- 
junction,^/a /y^^  .^  Thy  privilege  is — "The  eternal  God  is  thy 
refuge,  and  underneath  are  the  everlasting  arms  ;"'"  thy  duty — 
"  Call  upon  me  in  the  time  of  trouble  :  I  will  deliver  thee,  and  thou 
shalt  glorify  me;'"' — thy  security — "  I  will  never  leave  thee,  nor 
forsake  thee.  For  a  small  moment  have  I  forsaken  thee  ;  but 
with  great  mercies  will  I  gather  thee.'"*^     Trial  can  indeed  sweep 

1  Comp.  chap.  xv.  26.  Ps.  xciv.  11.  Matt.  ix.  3,  4;  xv.  19.  Acts  viii.  22.  Rom. 
ti.  15.     Even  an  Heathen  moralist  could  write — 

'  Nam  scelus  intra  se  taciturn  qui  cogitat  uUum, 
Facti  crimen  habet.' — Juv.  xii.  209,  210. 

2  Jam.  ii.  10,  11.  3  Gen.  vi.  5.  i  Job  i.  5. 
5  Ps.  i.  1.                                    «  Chap.  xxi.  24.     Mai.  ii.  8,  9. 

7  2  Kings  xviii.  37.  ^  Jcr.  xxxvi.  23,  with  xxii.  19.  ^  Chap.  iii.  11. 

"  Deut.  xxxiii.  27.  "  Ps.  1.  15:  xci.  15.  '2  Heb.  xiii.  5,    Isa.  liv.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  381 

away  our  earthly  comforts.     But  it  cannot '-separate  us  from  the 
love  of  Christ.'" 

Yet  we  "  speak  not  parables."  Every  Christian's  heart  responds 
to  the  confession— that  he  is  apt  to  faint.  '  The  strongest  and 
holiest  saint  on  earth  is  subject  to  some  qualms  of  fear,'^  not  from 
the  greatness  of  the  danger,  but  from  the  weakness  of  his  faith. ^ 
When  he  seeks  his  strength  from  his  own  resources  ;^  when  faith 
gives  way  to.distrust  ;5  praise  to  murmuring  ;«  hope  to  desponden- 
cy.^^ when  relinquished  pleasures  vividly  come  to  mind/  and  pro- 
tracted toils  press  heavily^— then  he  faints  in  the  daij  of  adversity. 

For  this  daij  we  must  prepare.  "Man  is  born  to  trouble,"""  as 
his  portion  inherited  from  his  first  father.  He  may  be  called  to 
drink  a  deep  draught  of  the  bitter  cup,  requiring  much  strength, 
that  "patience  may  have  its  perfect  work.'"i  The  day  is  needful 
for  the  trial  of  our  principles.  What  seemed  more  promising  than 
the  confidence  of  the  stony-ground  hearers,  or  than  the  longer  en- 
durance of  the  Apostle's  companions  ?  But  the  daij  of  ad'oersity 
exposed  their  hollow  profession. '^  Often  also,  even  when  "the 
root  of  the  matter  is  found,"  a  painful  exhibition  oi  faintness.'^ 
unable  to  weather  out  a  bad  day,  proves  the  Sfnallness—noi  the 
vigor — of  strength. 

But  why— again  we  ask— should  the  child  of  God  faint  .^  If 
"affliction  came  from  the  dust,  and  sprung  out  of  the  ground,'"^ 
he  might  be  discouraged  by  his  ill  fortune.  But  where  every 
minute  circumstance  has  been  the  fruit  of  eternal  counsel,  where 
"the  hairs  of  his  head  are  all  numbered,'"^  well  may  he  "stay  him- 
self upon  his  God."  If  his  soul— like  Israel  of  old—"  be  much  dis- 
couraged because  of  the  way,'"''  it  leadeth  to  his  Father's  house. 
If  he  be  wearied  with  his  burden,  soon  will  he  rest  eternally  in 
his  Saviour's  bosom.  Never  will  he  be  called  to  a  martyr's  trial 
without  a  martyr's  faith.i^  The  chastening  rod  is  the  seal  of  ever- 
lasting love.'^  The  temporal  cross  comes  from  the  same  hand  as 
his  everlasting  crown.  If  thi/  strength—ChYisimn—be  small  cro 
to  the  strong  for  strength.  "He  giveth  power  to  the  faint,  ami 
to  them  that  have  no  might  he  increaseth  strength."^'  Commit 
thyself  to  him  for  "grace  sufficient  for  thee."  So  go  onward,  meet- 
ing thy  real  trials  with  real  faith  ;  weak  and  strong  at  once  ;'  weak 
in  order  to  be  strong  ;  strong  in  thy  weakness,  "  his  strength  bein<T 
made  perfect  in  it ;"  and  thou  at  length  "glorying  in  thy"  depress*^ 

1  Rom.  viii.  35—39.  2  Bp.  Hall's  Contemplations,  B.  xviii.  Cent  8 

3  Matt.  xiv.  30.  4  isa.  xl.  30.  s  Pg.  ixxviii   10  20 

6  Ex.  XV.  1,  23 ;  xvii.  3.  i  Num.  xiv.  3.  8  Ex.  xvi.  3.     Num"  'xl  4—6 

9  Job  vii.  1—4.  10  lb.  V.  7.  11  .Tam  i  4 

12  Matt.  xiii.  20,  21.    2  Tim.  iv.  16;  i.  15. 

13  Moses,  Ex.  iv.  10—13;  Num.  xi.  11;  Joshua  vii.  6—10;  David,  1  Sam.  xxvii.  1- 
Ps.  xxxi.  22;  cxvi.  11  ;  Elijah,  1  Kings  xix.  3,  4;  Jeremiah  xx.  7—18;  Jonah,  iv.8,  9- 
Peter,  Matt.  xxvi.  35,  69—74  :  the  disciples,  ib.  verses  35,  36. 

»  Job  v.  G.  15  Matt.  X.  30.  is  Num.  xxi.  4,  5. 

"  '  Be  of  good  heart'— said  Ridley  to  his  brother  Latimer,  with  a  wondrous  cheerful 
wok  runnmg  to  him,  and  embracing  and  kissing  him—'  for  God  will  either  assuaire  the 
fury  of  the  flame,  or  else  strengthen  us  to  abide  it.'     Foxe,  vii.  548.  ° 

'8  Chap.  iii.  12.     Isa.  xlviii.  10.  is  Isa.  xl.  29. 


382  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

ing  "  infirmity,  tliat  the  power  of  Christ  may  rest  upon  thee  ;"^  not 
only  sustained, but  "strengthened  unto  joyfuhiess."^ 

Oh  ! — hasten  tlie  time,  when  the  darii  and  cloudy  day  shall  be 
changed  for  unclouded  sunshine  ;  the  crown  of  thorns  for  the 
crown  of  glory ;  "  the  spirit  of  heaviness"  for  the  garment  of  "  ever- 
lasting praise."^ 

n.  If  thou  forbear  to  (Mirer  them  that  are  drawn  unto  death,  and  those  that  are 
ready  to  ha  slain  ;*  12.  If  thou  saijest,  Behold,  we  knew  it;  doth  not  he  that  pon- 
deretk  the  heart  consider  it .'  and  he  that  keepelh  thy  soul,  doth  not  he  know  it?  and 
shall  not  he  render  to  every  man  according  to  his  works] 

Suppose  a  fellow-creature  in  imminent  danger— as  it  were 
drawn  unto  deatli,  and  ready  to  be  slain,  unjustly,^  or  from  wicked- 
ness.® If  the  magistrate — standing  in  the  place,  and  invested  with 
the  power,  of  God'' — forbear  to  deliver — on  the  false  pretence  that 
he  knew  it  not — the  Lord  will  require  it.  This  obligation,  with  all 
the  responsibility  of  its  neglect,  is  the  universal  law  of  the  gospel.^ 
Whoever  knows  his  brother's  danger,  ^.nA  forbears  to  deliver — doth 
not  he  that  yonder eth  tJie  heart  consider  it  7  Will  he  not  render  7 
The  Hebrew  midwives,^  and  Esther  in  after  ages,'"  thus  delivered 
their  own  people  drawn  unto  death.  Reuben  delivered  Joseph 
from  the  pit."  Job  was  the  deliverer  of  the  poor  in  the  moment  of 
extremity.'^  Jonathan  saved  his  friend's  life  at  imminent  risk  to 
himself'^  Obadiahhid  the  Lord's  prophets."  Ahikam  and  Ebed- 
melech  saved  Jeremiah.'^  Johanan  attempted  to  deliver  the  unsus- 
pecting Gedaliah."^  Daniel  preserved  the  wise  men  of  Babylon. '^ 
The  Samaritan  rescued  his  neighbor  from  death. '^  Paul's  nephew 
delivered  the  great  Apostle,  by  informing  of  the  murderous  plot." 
The  rule  includes  every  kind  of  oppression,  which  has  more  or  less 
the  character  of  murder.^" 

Excuses  are  always  at  hand.  '  We  want  charity,  but  abound  in 
self-love.  Our  defect  in  that  appeareth  by  our  backwardness  to 
perform  our  duties  to  our  brethren  ;  and  our  excess  in  this  by  our 
readiness  to  frame  excuses  for  ourselves.'-'  But  he  that  pondereth 
the  heart  will  thoroughly  sift ;  his  Omniscience  will  perfectly  knoit)  ; 
his  retributive  justice  will  render.  Disinterested  kindness  will  be 
considei'sd.^^  But  to  forbear  deliverance — whether  from  cruelty,*^ 

I  2  Cor.  xii.  7—9.  2  Col.  i.  11.  3  Isa.  Ix.  18—20. 

*  '  To  deliver  thcin  that  are  rendy  to  be  slain — if  thou  forbear !'  First — he  lays  down 
the  duty.  Then  he  adds  the  warning,  armed  with  a  thunderbolt  of  retributive  judgment 
upon  the  forbearance.     Schultens. 

5  1  Sam.  xxiv.  11  ;  xxvi.  18—20.     1  Kings  xxi.  8—13.  6  Luke  x.  30. 

T  Ps.  ixxxii.  3 — 6.  Comp.  Baruch  vi.  35 — 38 — where  the  idols  are  proved  to  be  no 
gods,  because  they  cannot  do  the  work'of  God,  here  delegated  to  the  magistrates  as  his 
representatives. 

8  Luke  X.  29—36.  9  Ex.  i.  13—17.  "  Est.  ill.  6—13;  iv.  13,  14;  viii.  4—6. 

11  Gen.  xxxvii.  22—24.  i2  .lob  xxix.  12,  13,  16,  17. 

13  1  Sam.  xix.  4  ;  xx.  20 — 33.  '4  1  Kings  xviii.  4. 

15  Jer.  xxvi.  24;  xxxviii.  11—13.  's  Ibid.  xl.  13—16. 

"  Dan.  ii.  12—1.5.  is  Luke  x.  33—37.  is  Acts  xxiii.  12—22. 

20  Comp.  Eccius.  xxxiv.  21,  22.  21  Bp.  Sanderson's  Assize  Sermon  on  this  text. 

82  Ex.  i.  18.    Jer.  xxxviii.  7—13;  xxxix.  If)— 18.  23  1  Sam.  xxii.  9—18. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  383 

selfishness/  or  fear  of  personal  consequences^— involves  an  awful 
account  before  the  great  Judge. 

But  how  much  more  guilty  to /oriear  the  deliverance  ornmnor- 
tal  souls  !— in  ignorance,  ungodliness,  or  unbelief,  drawn  unto 
death,  and  ready  to  be  slain  !  Ought  they  not  to  be  the  objects 
of  our  deepest,  most  yearning  anxiety  ?  What  shall  we  then  say 
to  that  frozen  apathy,  which  forbears  to  deliver  ?  '  We  have  no 
right  to  judge—  We  k?iew  it  not—''  Am  I  my  brother's  keeper  ?"3 
It  is  no  concern  of  mine.'  But  might  not  many  a  soul  have  started 
back  hoin  the  brink  of  ruin,  if  only  the  discovery  of  his  dano-er 
had  been  made,  ere  it  was  too  late  ?  Yet  the  one  word,  that 
might  have  saved  him,  was  forborne.  Is  there  no  brother,  child, 
or  neighbor,  who  may  pierce  the  conscience  to  eternity  with  the 
rebuke— '  Hadst  thou  dealt  faithfully  with  my  soul,  Jhad  not  been 
in  this  place  of  torment.'^  If  others  may  charge  us  with  the 
bodies  ot  our  fellow-creatures,  God  commits  their  souls  to  our  care. 
The  Lord  preserve  us  from  an  indictment  in  the  court  of  heaven 
for  the  murder  of  our  brother's  soul,  by  forbearing-  to  deliver  ! 

And  does  not  this  ring  a  solemn  peal  of  warning  to  those,  whose 
special  office  it  is  to  deliver  them  that  are  draivn  unto  death  ? 
How  httle  will  this  plea  avail—  Tl^e  knew  it  not  !  Ought  we  not 
to  have  been  "  watching  for  souls,  as  those  that  must  give  ac- 
count ?"5  And  what  will  be  the  tremendous  reckoning  for  souls 
perishing  by  the  neglect  of  their  pledged  and  Divinely  appointed 
guardians  !  "  While  thy  servant  was  busy  here  and  there'— upon 
his  own  pleasure— the  soul  "  was  gone  !"  "  But  his  blood  will  be 
required  at  the  watchman's  hand."« 

13.  My  son,  eat  thou  loney,  because  it  is  good;  and  the  honeycomb,  lohich  is 
sweet  to  thy  taste:  14.  iio  shall  the  knowledge  of  wisdom  he  unto  thy  soul:  when 
thou  hastjound  it,  then  there  shall  be  a  reward,  and  thy  expectation  shall  not  be 
cut  ojj. 

Honey  was  the  choice  produce  of  Canaan  ]'  the  food  of  its  in- 
habitants,^  even  of  children, S—o-oo^/  and  sweet  to  the  taste.  So— 
when  "  the  spiritual  senses  are  exercised'""— will  the  knotcled^e  of 
wisdom  be  '  unspeakably  delectable,"  to  thy  50«/— that  knowledge 
of  C  hrist,  without  which  we  are  undone,  and  in  which  we  are  su- 
premely happy.'2  Eating  only  can  convey— what  the  most  accu- 
rate description  fails  to  give— a  just  perception  of  the  sweetness  of 

ilbid.xxv^l0,ll.     Luke  X.  30-32.  2  John  xix.  4-13. 

I  CJen.  IV.  9.  4  Jam.  v.  19,  20.  s  Heb  xiii  17 

„;v!  '.^'"gf.^'^-  3f'  40.     Ez.  xxxiii.  8.     See  Doddridge's  striking  sermon'  on  'this  text 
given  from  liis  works  in  Williams  s  Christian  Preacher. 

"!  Ex.  iii.  G.     Ez.  xx.  G. 

8  Jud  xiv.  9.     1  Sam.  xiv.  27.     Matt.  iii.  4.     Luke  xxiv.  41,  42.    Comp.  Ecclus. 

9  Isa.  vii.  15.  lo  j^g^  y   J4 

la  dH^^R-^'^"-     ^^^P-  ^^-  ^^-     Ps^'"i  ^ix.  10;  cxix.  103. 

Phil.  Ill  8.  '  Lo  !  this'— says  good  Bishop  Hall—'  is  the  honey  that  I  desire  to  eat. 
iTive  me  ol  this  honey,  and  I  shall  receive  (like  Jonathan  of  old— 1  Sam.  xiv.  29)  both 
clea,rness  to  mine  eyes  and  vigor  of  my  spirits,  to  the  foiling  of  all  my  spiritual  enemies,' 
ooluoquies,  hv. 


384  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

the  honey-comh.^  Experimental  knowledge  alone  gives  spiritual 
discernment,  and  proves  the  gospel  to  be,  not  a  golden  dream,  but 
a  Divine  reality.  And  whoever  mistakes  honey  for  any  other  sub- 
stance ?  Wlio  would  not  instantly  detect  a  counterfeit  ?  And 
Avhat  intelligent  Christian  would  mistake  the  semblance  of  heavenly 
wisdom  for  its  substance?  The  soul  hungering  for  bread,  and 
feeding  upon  an  experimental  apprehension  of  Christian  doctrine, 
realizes  solidly  what  no  formalist  ever  knows.  He  possesses  only 
a  plausible  shadow— emotion,  impulse,  conviction,  external  refor- 
mation.'^ But  the  living  faith  carries  its  own  witness  with  it.  '  It 
is  all  true — "  I  believed,  and  therefore  have  I  spoken."  '^  The 
treasure  is  found  with  the  transport  of  Archimedes — bringing  its 
own  reward.^ 

Thy  ex-pectation — ^so  far  from  being  cut  off — shall  be  infinitely 
exceeded.  "  The  love"  that  is  manifested  "  passeth  knowledge."^ 
"'  The  peace"  that  is  sealed  "  passeth  all  understanding.""  "  The 
joy"  that  is  felt  is  "  unspeakable,  and  full  of  glory. "^  Shall  we 
then  timidly  exhibit  these  privileges,  as  if  they  would  lower  the 
obligations  of  holiness,  or  paralyze  exertion?  They  are  not 
opiates,  but  cordials.  They  invigorate,  while  they  refresh.  De- 
pression unnerves ;  fear  unchains ;  but  "  the  joy  of  the  Lord  is 
strength."**  It  inspires  energy,  elevates  hope,  and  makes  our  '  ser- 
vice perfect  freedom.' 

15,  Lay  not  wait,  O  wicked  man,  against  the  dwelling  of  the  righteous;  spoil 
not  his  resting-place  :  16.  For  a  just  manfalleth  seven  times, and  riseth  up  again: 
but  the  wicked  shall  fall  into  mischief 

The  wise  man  breaks  off  from  affectionate  counsel  to  the  chil- 
dren of  God,  with  a  solemn  warning  to  the  wicked  man.  Should 
we  exclude  him  from  the  circle  of  instruction?  If  he  be  left  un- 
converted, it  is  his  own  guilt.  But  if  he  be  unwarned,  unin- 
structed,  beware  lest  "  blood-guiltiness"  be  charged. 

Hatred  to  the  righteous  is  deeply  rooted  in  the  wicked  vnan^s 
heart.^  He  imagines — especially  if  he  be  in  power, ^"  that  he  can 
tyrannize  over  them  with  impunity.  But  it  is  venturing  upon  an 
hazardous  course — "  He  that  touchetli  you,  touchelh  the  apple  of 
mine  eye.''  I  am  Jesus,  whom  thou  persecutest" — was  a  voice, 
that  struck  the  most  relentless  of  persecutors  "trembling" 'Mo  the 
earth.  The  plots  against  their  dwelling — the  spoiling  of  their 
resting-place — may  prosper  for  awhile.'^  But  if  the  just  man 
falleth seven  titncs,  overwhelmed  with  the  assault, he  riseth  again.^* 
Courage  then — poor  afflicted  soul !  Look  thy  foe  in  the  face,  and 
sing  triumphant — "Rejoice  not  against  me,  O  mine  enemy,  though 
I  fall,  I  shall  rise  again.^^    He  shall  deliver  thee  in  six  troubles; 

I  Jud.  xiv.  18.  2  Heb.  vi.  4,  5.  3  2  Cor.  iv.  13. 

*  EiwriKa;  cvpoKa.  Comp.  Jcr.  xv.  16.  5  Eph.  iii.  19. 

6  Phil.  iv.  7.  •'  1  Pet.  i.  8.  8  Neh.  viii.  10. 

9  Chap.  xxix.  27.  Gen.  iii.  15.     Ps.  xxxvii.  22.  1  John  iii.  12. 

10  1  Sam.  xix.  11.     Acts  xii.  1—3.  'i  Zech.  ii.  8.  '2  Acts  ix.  5,  6. 
13  1  Sam.  xix.  11.     Ps.  lix.  Title.     AcU  viii.  3,  4.  H  Ps.  xxxvii.  24. 
^  Mic.  vii.  8. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  385 

yea  in  seven  shall  no  evil  touch  thee.  Who  delivered  us  from  so  * 
great  a  death,  and  doth  deliver ;  in  whom  we  trust,  that  he  will 
yet  deliver."  "Cast  down,  but  not  destroyed."*  Here  is  our  con- 
flict, and  our  security.  The  life  is  untouched,  yea — it  is  strength- 
ened and  "made  manifest"  by  the  successive  supplies  of  upholding 
mercy. ^  Many  trials  cannot  overwhelm  the  righteous.^  But  one 
is  sufficient  to  sweep  away  the  wicked.  He  falleth  into  mis- 
chief ;^  and  there  is  no  rising  again^  — ^no  recovery — no  remedy. 
He  lies  where  he  falls,  and  he  perishes  where  he  lies.  Sinner ! 
whatever  be  thy  wickednes ;  the  Lord  save  thee  from  the  mill- 
stone of  condemnation — the  persecuting  of  the  saints  of  God  !"^ 

17.  Rejoice  not,  when  thine  enemy  falleth,  and  let  not  thine  heart  be  glad,  when 
he  sturnblelh :  18.  Lest  the  Lord  see  it,  and  it  displease  him,  and  he  turn  atvay  his 
wrath  from  him. 

Yet  did  the  chosen  people  of  God  rejoice  with  Divine  exultation 
in  the  fall  of  their  enemies.^  Nay — is  not  this  joy  the  triumph  of 
the  righteous  'l^  Is  it  not  the  adoration  of  heaven,  as  the  manifest 
glory  of  God  ?^  But  how  different  is  this  sublime  sympathy  in  the 
triumph  of  the  Church,  from  the  malignant  joy  of  private  revenge  ! 
A  secret,  if  not  an  avowed,  pleasure  in  the  fall  of  an  enemy^  is 
nature's  impulse.'"  But  what  has  grace  done  for  us,  if  it  has  not 
overcome  nature  by  an  holier  and  happier  principle?  David  "  wept 
and  chastened  his  soul"  in  his  enemies'  affliction."  David's  Lord 
wept  in  the  prospective  ruin  of  the  infatuated  race  fraught  with 
malignity  against  himself.  To  rejoice  in  the  fall  of  an  enemy., 
would  be  to  fall  deeper  than  himself;  to  fall  not  into  trouble,  but 
into  sin  ;  to  break  the  commandment,  which  enjoins  us  to  "love 
our  enemies," '2  and  to  repay  cursing  with  blessing  and  prayers.'^ 
This  selfish  cruelty  is  most  hateful  to  God.'^  It  has  often  turned 
away  his  wrath  from  the  criminal  to  the  mocker  at  his  calamity." 

1  Job  V.  19.    2  Cor.  i.  10 ;  iv.  9.  2  2  Cor.  iv.  1 1. 

3  Ps.  xxxiv.  19;  xxxvii.  39,  40.     1  Cor.  x.  13.  <  Ps.  vii.  13—16;  ix.  16. 

5  Job  XV.  30.     Amos  viii.  14. 

6  Thejusi  man  rising  from  his  fall  is  most  unwarrantably  applied  to  the  perseverance 
of  the  saints.  The  word  fall  frequently  occurs  in  this  work — always  in  reference  to 
trouble,  not  sin.  (Chap.  xi.  5,  14;  xiii.  17;  xvii.  20;  xxvi.  27;  xxviii.  10,  14,  18.) 
The  antithesis  obviously  fixes  this  mcaninuj.  '  There  are  plain  texts  enough  to  prove 
every  scriptural  doctrine.  But  pressing  texts  into  any  particular  service,  contrary  to 
their  plain  meaning,  not  only  serves  to  deceive  the  inconsiderate,  but  to  rivet  the  preju- 
dices, and  confirm  the  suspicions,  of  opposers;  just  as  bringing  forward  a  few  witnesses 
of  suspicious  character  would  cause  all  those,  however  deserving  of  credit,  who  should 
be  examined  in  the  same  cause,  to  be  su-pected  also,  and  create  a  prejudice  against  it  in 
the  minds  of  the  court  and  of  all  present.'     Scott.     Comp.  Bp.  Patrick. 

7  Ex.  XV.  1.     Jud.  V.  31.  s  Chap.  xi.  10.     Job  xxii.  19.     Ps.  Iviii.  10. 
9  Rev.  XV.  5 — 7;  xviii.  20;  xix.  1 — 6. 

1"  Ps.  XXXV.  15,  i6;  xlii.  10.    2  Sam.  xvi.  5 — 7. 

11  Ps.  XXXV.  13,  14.    2  Sam.  i.  11,  12.     Comp.  Job  xxxi.  29, 

'2  Luke  xix.  41—44.  '3  Matt.  v.  44.  "  Chap.  xvii.  5.     Zcch.  i.  15. 

'5  This  ellipsis  is  not  unfrequent  in  this  book — chap.  xix.  1,  22.  '  Lest  the  Lord  be 
angry,  and  turn  his  wrath  from  him  to  thee.'  Bishop  Coverdale.  Comp.  Jud.  xvi. 
25 — 30.  Micah  vii.  10.  Edom,  Ezek.  xxxv.  15;  xxxvi.  5 — 7;  Obad.  10 — 14.  Tyre, 
Ez.  xxvi  2.  Babylon,  Ps.  cxxxvii.  7—9  ;  Isa.  li.  22,  23 ;  Lam.  i.  21 ;  iv.  21,  22.  Moab, 
Jer.  xlviii.  2G,  27.     Amnion,  Ez.  xxv.  I — 7. 

49 


386  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Does  the  glass  of  the  word  show  our  character  in  the  sin  that  is  re- 
buked, or  in  the  contrast  of  our  compassionate  Lord  ? 

19.  Fret  not  thyself  because  of  evil  men,  neither  be  thou  envious  at  the  wicked; 
20.  For  there  shall  be  no  reward  to  the  evil  man;  the  candle  of  the  wicked  shall  be 
put  out. 

^hh  fretting  temper  must  be  a  deep-rooted  disease  to  need  such 
repeated  disciphne.'  One  moment's  recollection  of  our  mercies 
might  show,  how  little  reason  there  is  for  it.  Mercies  infinitely 
more  than  we  discover  ought  to  be  sufficient  to  sweep  the  clouds 
from  our  sky,  and  to  make  us  ashamed  of  our  despondency.  Be- 
fore— the  envy  of  the  wicked  was  checked  by  the  remembrance, 
that  there  was  an  end— surely  an  happy  end — to  the  righteous.^ 
Let  them  wait  for  it.  It  will  not  disappoint  them.  Here  we  are 
further  reminded — there  is  no  end^ — no  reward  to  the  evil  man. 
Leave  him  to  his  judge.  His  candle — notwithstanding  all  his  ef- 
forts to  keep  it  burning^ — shall  be  put  out.^  Sometimes  he  puts 
out  his  own  candle  in  daring  presumption.  'I  give'— said  the  in- 
fidel Hobbes — ■'  my  body  to  the  dust,  and  my  soul  to  the  Great  Per- 
haps. I  am  going  to  take  a  leap  in  the  dark.''  Alas ! — was  it  not 
a  leap — a  fearful  leap— i?i^  the  dark— \nio  "  the  blackness  of  dark- 
ness forever?" 

Take  then  the  balance  of  eternity.  Learn  neither  to  overvalue 
the  fancied  sunshine  of  the  ivicked,  or  to  undervalue  our  own  real 
happiness.  Envy  not  his  lot.  Repine  not  at  our  own.  Ours  is 
far  beyond  his  reach.  His  is  far  below  our  envy.  '  His  candle 
burneth ;  his  prosperity  flourisheth,  until  it  hath  kindled  hell-fire, 
and  then  it  is  extinguished ;  whereas  the  lamp  of  the  godly  is  put 
out  here,  to  shine  as  a  star  in  heaven.'* 

21.  My  son,  fear  thou  the  Lord  and  the  king :  and  meddle  not  with  them  thai 
are  given  to  change :  22.  For  their  calamity  shall  rise  suddenly ;  and  who  know- 
eth  the  ruin  of  them  both  1 

We  have  another  affectionate  exhortation  to  the  fear  of  God.'' 
And  what  wonder?  Is  it  not  the  substance  of  our  holiness  and 
our  happiness?  Oh!  reverence  his  majesty.  Acknowledge  thy 
dependence  upon  him.  Be  as  careful  in  "  walking  before  him"  in 
thy  secret  thoughts,  as  in  thy  outward  conduct.  No  more  allow 
the  indulgence  of  a  sinful  motive  than  a  gross  sin.  If  there  be  no 
rod  of  outward  shame,  will  not  the  thought  keenly  pierce  thy  heart 
— how  unkindly  does  this  defilement  requite  such  unspeakable  love? 

The  connexion  between  the  fear  of  God  and  the  King  is  not 
local  or  accidental.^      The  one  is  the  spring  of  the  other.     Dis- 

1  Verse  1 ;  xxiii.  17.  2  chap,  xxiii.  18. 

3  SaiuR  word  in  Heb.  as  xxiii.  18.  'There  shall  be  none  end  of  plagues  to  the  evil 
man.'     Old  Version. 

4  1  Kings  xxi.  21,  with  2  Kings  x.  1 — 7. 

5  (/h;ip.  xiii.  9  ;  xx.  20.     Job  xviii.  5,  6;  xxi.  17.  *  Jermin  in  loco. 

7  Chap,  xxiii.  17. 

8  Our  Lord  and  his  apostles  have  similarly  linked  these  two  commands.  Matt.  xxii. 
31.    1  Pet.  ii.  17. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  387 

loyalty  has  often  been  a  libel  upon  godliness.  But  the  Christian 
is  loyal,  because  he  is  godly.'  '-Subjection  to  the  powers  that  be" 
is  repeatedly  inculcated,^  and  the  neglect  is  visited  with  the  most 
heavy  condemnation.^  Yet  there  is  no  interference  with  the  pri- 
mary obligation.  Solomon  'puts  God  before  the  king,  because 
God  is  to  be  served  in  the  first  place,  and  our  obedience  is  to  be 
given  to  the  king,  only  in  subordination  to  God  ;  and  not  in  those 
things,  which  are  contrary  to  the  will  of  God.'^ 

Man's  independence  however  naturally  kicks  against  submission. 
The  popular  cry  is  for  the  voice  and  sovereignty  of  the  people  ;  a 
plain  proof  that  "  there  is  no  new  thing  under  the  sun  ;"^  as  the 
picture  of  those  demagogues  has  been  drawn  to  life  nearly  two 
thousand  years  ago — "  walking  after  the  flesh — despising  govern- 
ment— presumptuous,  self-willed — not  afraid  to  speak  evil  of  digni- 
ties."^ Such  men  love  change  for  the  sake  of  change.  To  become 
leaders  of  a  party,  they  disturb  the  public  peace,  by  proposing 
changes,  without  any  promise  of  solid  advantage.^  "  O  my  soul, 
come  not  thou  into  their  secret !'"  It  is  dangerous  to  meddle  with 
them.  To  oppose  all  change  indeed,  is  to  set  up  a  plea  of  perfec- 
tion. Every  improvement  (and  where  is  there  not  room  for  im- 
provement?) is  a  change.  But  public  evils  are  not  to  be  mended 
by  railing.  To  be  given  to  change ;  to  be  weary  of  the  old,  and 
captivated  with  the  new,  however  untried  ;  to  make  experiments 
upon  modes  of  government — is  a  fearful  hazard.  It  is  losing  the 
substance  of  real  good  in  the  dream  of  imaginary  improvements  ; 
as  if  we  must  undo  every  thing,  rather  than  be  idle.  This  way- 
wardness we  see  in  Korah's  sin;^  in  Absalom's  rebellion;'"  in  the 
continual  struggle  for  royalty  in  the  Israehtish  Kings."  How  sud- 
denly did  their  calamity  rise,  even  wiien  they  seemed  to  be  in 
the  grasp  of  their  object  !"^  Who  knoweth  the  ruin — which  both 
the  Lord  and  the  king'^  may  inflict  on  the  despisers  of  their  autho- 
rity'^— often  fearful  beyond  precedent — without  remedy?'^ 

23.  These  thivgs  also  belong  to  the  wise.  It  is  not  good  to  have  respect  of  per- 
sons in  judgment.     24.  He  that  saith  unto  the  wicked,  Thou  art  righteous  ;  him 

1  See  1  Sam.  xxiv.  6. 

2  Matt.  xvii.  24—27.     Rom.  xiii.  1—7.     Tit.  iii.  1.     1  Pet.  ii.  J3— 17. 

3  Rom.  xiii.  2. 

^  Poole  in  loco.  Comp.  1  Sam.  xxii.  17,  18.  Dan.  iii.  16 — 18.  Acts  iv.  18,  19 ;  v, 
27—29. 

5  Eccl.  i.  9.  6  2  Pet.  ii.  10.    Jude  8.     Comp.  1  Sam.  x.  27. 

I  '  He  that  goeth  about,'  saith  our  judicious  Hooker,  '  to  persuade  men,  that  they  are 
not  so  well  governed  as  they  ought  to  he,  shall  never  want  attentive  and  favourable  hear- 
ers'— That  which  is  wanted  in  the  aptness  of  their  speech  is  supplied  by  the  aptness  of 
men's  minds  to  accept  and  believe  it.'  See  the  whole  paragraph  opening  his  great  work, 
Eccl.  Polit.  Book  i. 

8  Gen.  xUx.  G.  9  Num.  xvi.  1—13.  i"  2  Sam.  xv.  10—13. 

II  1  Kings  xvi.  8—22.  12  2  Sam.  xv.  13;  xviii.  9—16. 

13  French  and  Skinner.  This  is  the  view  of  the  best  critics  (Geier,  Dathe,  Lavater, 
&c.)  It  seems  most  natural  to  apply  the  distinctive  term  (them  both)  to  the  separate  per- 
sons. The  ruin  foreboded  is  thus  connected  with  the  persons,  who  had  been  described 
separately  as  the  object  of  fear. 

11  2  Sam.  xviii.  7,  8 ;  xx.  1,  2,  22.  2  Kings  xvii.  21  23.  Eccl.  viii.  2—5.  Acts  v. 
36, 37.  >    >  6  J5  ^^^  ^^j  29—33. 


388  EXPOSITION    OF    THE    BOOK    OF    PROVERBS.      . 

shall  the  people  curse,  nations  shall  abhor  him :  25.  But  to  them  that  rebuke  him 
shall  be  delight,  and  a  good  blessing  shall  come  upon  them.  26.  Every  man  shall 
kiss  his  lips  that  giveth  a  right  answer. 

We  have  had  a  solemn  exhortation  to  the  people.  We  have 
now  a  word  to  the  wise,  specially  to  those  in  authority.  God  has 
given  many  warnings  against  respect  of  persons  in  judgment.^ 
It  is  not  g-ood.^  Nay — rather  he  rebukes  it  as  an  abomination, 
with  most  pungent  remonstrance.^  Let  truth  be  considered,  not 
favor.  This  is  an  evil  in  church  as  much  as  in  state.  No  respon- 
sibility is  more  momentous  in  our  sacred  high-places,  than  "  Doing 
nothing  by  partiality."^  Man,  corrupt  as  he  is — often  abhors  un- 
rio'hteous  judgment.^  A  bad  magistrate  deprives  us  of  the  blessing 
of  good  laws. 

On  the  other  hand  there  is  no  greater  national  blessing  than  a 
government  rebuking  the  wicked.^  This  was  a  part  of  Job's  God- 
fearino"  character.''  The  good  blessing  that  came  upon  Nehe- 
miah's  upright  administration  is  abundantly  manifest.*  Indeed 
for  the  most  part  every  one  will  kiss — pay  the  homage  of  love  and 
respect^  to — him  ivho  giveth  a  right  answer  in  judgment.  He  is  a 
[)ublic  treasure  ;  "  a  blessing  in  the  midst  of  the  land." 

Is  the  responsibility  of  rulers,  and  the  welfare  of  thousands 
depending  on  them,  a  quickening  impulse  to  prayer?  And  may 
not  our  want  of  "godly  quietness"  be  traced  to  this  neglect  ?'" 

But  we  are  not  rulers.  Yet  are  not  many  of  us  in  authority^ — 
Parents — Heads  of  Families — Teachers  and  Guardians  of  the 
young?  Uprightness  and  consistency  alone  can  maintain  that  in- 
fluence so  essential  to  usefulness.  For  a  spiritual  ruler  to  say  to 
the  wicked — Thou  art  righteous,  is  indeed  perfidious  dealing  with 
his  Divine  Master  ;  cruel  deceit  to  immortal  souls  ;  hiding  the  ruin 
which  he  is  bound  to  reveal ;  acting  the  part  of  a  minister  of  Satan, 
under  the  cover  of  a  minister  of  Christ.  His  people  will  live  to 
curse  and  abhor  him,  perhaps  throughout  eternity.  Whereas  even 
the  very  people  that  hate  both  his  Master  and  his  message  will  kiss 
his  lips,  that  giveth  a  right  answer — a  reluctant  but  honorable 
witness  to  his  faithfulness. 

27.  Prepare  thy  work  without,  and  make  it  Jit  for  thyself  in  the  field;  and  after- 
wards build  thine  house. 

This  rule  of  prudence  applies  to  all  worldly  matters.  Religion,  so 
far  from  forbidding,  inculcates  care  and  forethought.  Much  of  our 
domestic  comfort  hangs  upon  it.  Much  inconvenience  and  suffer- 
ing flow  from  its  neglect.  Acting  upon  this  useful  direction,  the 
wise  builder  first  prepares  his  work  without.  He  collects  his 
materials,  calculates  upon  the  quantity  required ;  then  he  makes 

1  Ex.  xxiii.  6 — 8.     Lev.  xix.  15.     Deut.  i.  17 ;  xvi.  19. 

2  Chap,  xviii.  5;  xxviii.  21.  3  pg.  ixxxii.  3—4.  ^  1  Tim.  v.  91. 

5  1  Sam.  viii.  1—5.  «  2  Sam.  xxiii.  3,  4.  ^  Job  i.  1,  8;   xxix.  7,  11—17. 

»  Neh.  V.  7—9;  xiii.  8—11,  25,  28,  with  31. 

9  Comp.  1  Kings  xix.  18.    Job  xxxi.  20,  27.     Ps.  ii.  12.     Hos.  xiii.  2. 
»"  1  Tim.  ii.  1,  2. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  389 

his  work  Jit  by  shaping  and  bringing  them  into  their  place ;  and 
afterwards — having  aU  things  in  readiness — he  builds  his  house. 
The  work  was  thus  prejjared  for  Solomon's  magnificent  temple, 
before  the  house  was  built. ^  The  spiritual  house  is  similarly  raised 
of  materials  prepared  and  fitted^  and  thus  it  "groweth  unto  an 
holy  temple  of  the  Lord."'^ 

But  ponder  well  the  care,  with  which  the  great  uwrk  should  be 
prepared.  Count  the  cost  anxiously.  Consider  whether  the  pro- 
fession will  stand  the  storm. ^  Lay  the  foundation  deep  upon  the 
Rock.''  Be  much  in  prayer  for  Divine  strength.  Avoid  that  out- 
ward display,  which  so  often  shames  the  inconsiderate  builder,  who 
had  begim  to  build  his  house,  without  having  thoroughly /^rejoa/'eo? 
his  work. 

Need  we  suggest  to  the  minister  of  the  Gospel  the  special  need  of 
preparing-  his  work?  An  unfurnished  minister  cannot  be  "a 
wise  master-builder."  Even  when  the  foundation  is  laid,  "  let 
every  man  take  heed  how  he  buildeth  thereupon."  Let  him  look 
well  to  the  day  of  trial.'  And  let  all  the  Lord's  servants  weigh 
deeply  their  responsibility.  Indigested  haste,  and  crude  judgment 
have  blasted  many  a  Christian  project.  Let  us  be  guided  by  the 
well-considered  wisdom  of  experienced  men,^  and  collect  our  mate- 
rials from  their  prudence,  forethought,  and  sound-judging  energy. 
A  house  tvill  thus  be  built  to  the  honor  of  our  God,  and  for  the 
service  of  his  Church. 

28.  Be  not  a  witness  against  thij  neighbor  without  cause;  and  deceive  not  unth 
thy  lips.  29.  Say  not,  I  will  do  so  to  him,  as  he  hath  done  to  me :  I  will  render  to 
the  man  according  to  his  work. 

The  welfare  of  society  may  sometimes  constrain  to  be  witness 
against  a  fieighbor.  But  never  let  it  be  ivithout  cause.  Yet 
when  compelled  to  this  revolting  duty — whatever  be  the  tempta- 
tion or  consequence — deceive  not  with  thy  lips.  Speak  plainly, 
truthfully,  the  whole  truth.  Doeg's  witness  against  his  neigh- 
bor was  without  cause — not  from  conscience,  but  from  malice. 
The  main  fact  also  was  concealed  of  David's  imposition  upon 
Abimelech,  which  would  have  cleared  him  from  the  suspicion  of 
treason,  and  saved  his  life.^  This  garbled  u'itness  therefore  de- 
ceived with  his  lips  and  bears  the  black  stamp  of "  a  deceitful 
tongue."^ 

Profit  is  the  bait  to  the  thief,  lust  to  the  adulterer,  revenge  to  the 
murderer.  But  it  is  difficult  to  say,  what  advantage  redounds  to 
this  evil  ivitness,  or  what  allurement  belongs  to  the  sin,  save  that 
which  Satan  himself  feels — the  love  of  sin  for  its  own  sake,  or  for 
the  satisfaction  that  is  vainly  anticipated  from  the  commission. 
Should  we  however  be  clear  from  the  grosser  forms  of  this  sin  ;  yet 
do  we  resist  the  unkind  witness  against  our  neighbor,  in  magnify- 

1  1  Kings  V.  18;  vi.  7.  2  Eph.  ii.  21,  23. 

3  I-uke  xiv.  28—30.  i  Ibid.  vi.  48.  5  1  Cor.  ill.  10—15. 

6  Matt,  xviii.  17,  18.  "  1  Sam.  xxii.  9,  10;  xxi.  1,  2. 

8  Ps.  lii.  3,  4;  cxx.  2— 4. 


390  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

ing  his  failings,  and  measuring  them  with  a  far  stricter  hne  than 
our  own;  rashly  censuring  liis  indifferent  or  doubtful  actions;  and 
censuring  even  his  sins  with  an  unchristian  intention? 

And  then — as  to  indulging  personal  resentment — it  is  natural  to 
say^  though  only  in  the  heart — I  will  do  as  he  hatlidone  to  -me. 
But  shall  we  dare  thus  to  take  the  sword  out  of  God's  hands,  and 
place  ourselves  upon  his  tribunal  ?  "  Vengeance  belongeth  unto 
me  ;  I  will  repay — saith  the  Lord."'  '  Let  wisdom  and  grace  be  set 
to  work  to  extinguish  the  fire  from  hell,  before  it  gets  head.'^  Far 
sweeter  will  be  the  recollection  of  injuries  forgotten  than  reveng- 
ed. But  grace  alone  can  enable  us  to  '■^forgive  from  the  heartP^ 
And  yet  too  often  its  exercise  is  so  feebly  cherished,  that  natural 
feelings  gain  the  ascendancy  ;  and,  if  there  be  not  an  actual  re- 
compence  of  evil,  there  is  merely  a  negative  obedience  to  the  rule 
— a  refraining  from  the  ebullition,  rather  than  an  active  exercise 
of  the  opposite  principle.  The  wise  man  sets  out  in  this  book  the 
true  rule,^  according  to  the  mind  and  image  of  God  ;  more  lovely, 
more  constraining,  as  enforced  by  the  Divine  example.^  Humil- 
ity and  tenderness  mark  the  self-knowing  Christian,  forgiving 
himself  little,  his  neighbor  much. 

30.  /  went  by  the  field  of  the  slothful,  and  by  the  vineyard  of  the  man  void  of  un 
derstanding ;  31.  And,  lo,  it  icas  all  grown  over  with  thorns,  and  nettles  had  cov 
ered  the  face  thereof,  and  the  stone  wall  thereof  was  broken  down.  32.  Then  I  saw, 
and  considered  it  well :  I  looked  upon  it,  and  received  instruction.  33.  Yet  a  little 
sleep,  a  little  slumber,  a  little  folding  of  the  hands  to  sleep;  34.  So  shall  thy  pov- 
erty come  as  one  that  travelleth  ;  and  thy  want  as  an  armed  man. 

Every  thing  around  us  reads  an  useful  lesson  to  an  observant 
eye.  Every  j)article  of  creation  may  be  taxed  to  furnish  its  quota 
to  our  store  of  knowledge.  We  can  extract  good  even  from  evil, 
and  "  gather  grapes  of  thorns,  and  figs  of  thistles."  Solomon  de- 
scribes with  his  usual  vigor  of  thought  and  strength  of  coloring, 
an  affecting  sight,  that  had  passed  before  his  eyes — the  field  and 
vineyard  of  the  slothful — grown  over  with  thorns  and  nettles, 
and  the  wall  utterly  broken  doivn.  Instead  of  turning  away,  he 
considered  it  well  and  received  instruction.  The  slothful  by 
strange  delusion  conceives  himself  to  be  wise."'  Yet  how  manifest- 
ly is  he  void  of  understanding  ;  loithout  heart  to  improve  his 
many  advantages !  He  might  enrich  himself  by  his  field  and 
vineyard.  But  he  has  never  cultivated  or  weeded  it.  The  brok- 
en ivall  leaves  it  a  prey  to  any  invader;  while  he  lives  as  a 
mere  animal  in  sensual  indulgences,  bringing  himself  gradually. 

1  Rom.  xii.  19.     Comp.  Gen.  1.  IG— ID.  2  Matthew  Henry's  Works,  p.  459. 

3  Matt,  xviii.  35,  with  Luke  xvii.  3 — 5.  '  The  excellency  of  the  duty  is  sufficiently 
proclaimed  by  the  difficulty  of  the  practice.  '  For  how  hard  is  it,  when  the  passions  are 
high,  and  the  sense  of  an  injury  quick,  and  the  power  ready,  for  a  man  to  deny  himself 
in  that  luscious  morsel  of  revenge !  To  do  violence  to  himself,  instead  of  doing  it  to  his 
enemy  !'     South's  Sermon  on  Matt.  v.  44. 

4  Chap.  XX.  23 ;  xxv.  -21 ,  22. 

5  Matt.  V.  44,  with  Luke  xxiii.  34.     1  Pet.  ii.  21—23.  6  chap.  xxvi.  16. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  391 

but  irresistibly  to  -poverty}  Not  that  he  means  to  come  to  begga- 
ry. He  only  wants  yet  a  little  sleep,  a  little  slumber  more — and 
then  he  will  bestir  iiimself.  But  tliis  Utile  insensibly  increases. 
Every  hour's  indulgence  strengthens  the  habit,  and  chains  the 
victim  in  hopeless  bondage.  His  efforts  for  exertion  are  only  the 
struggles  of  the  paralytic,  without  energy  or  effectiveness.  If  his 
dependence  is  upon  his  own  industry — manual  or  mental,  sloth 
must  hasten  on  his  ruin.  In  a  higher  station  it  deprives  him  of 
the  means  of  using  his  influence  aright,  or  of  employing  his  talents 
to  any  valuable  purpose.  This  is  poverty  to  himself,  impoverish- 
.'ng  the  springs  of  solid  happiness,  and  frittering  away  the  true 
ends  of  life. 

But  let  us  look  at  the  spiritual  sluggard.  If  a  neglected  field  is 
a  melancholy  sight,  what  is  a  neglected  soul !  a  soul — instead  of 
being  cultivated  with  the  seeds  of  grace,  left  to  its  own  barrenness  ; 
overgrown  with  the  native  produce  of  thorns  and  nettles^  Time, 
talents,  opportunities  have  been  vouchsaiied  ;  perhaps  the  blessing 
of  a  godly  education  added — every  encouragement  for  hopeful 
promise.  But  if  diligence  is  needed;  if  the  man  must  "labor  and 
strive,'"^  then  his  field  must  be  left — at  least  for  the  present.  He 
must  have  a  little  more  sleep  first. ^  And  thus  he  sleeps  on,  and 
shuts  both  eyes  and  ears  against  every  disturbance  of  his  fatal 
slumber.  Nothing  is  done  or  attempted  for  God,  for  his  own  soul, 
or  for  his  fellow  creatures.  His  vineyard  is  left  open.  All  his 
good  purposes  are  the  stone  wall  broken  down.  Satan  "  goes  out 
and  returns  at  his  will."^     All  is  devastation  and  ruin. 

Christian  !  is  there  no  danger  of  this  evil  creeping  into  our  re- 
ligion ?  No  habit  is  so  ruinous.  It  enervates,  and  at  length  stops, 
the  voice  of  prayer.  It  hinders  the  active  energy  of  meditation. 
It  weakens  the  influence  of  watchfulness.  It  checks  every  step  of 
progress  in  the  Divine  life  ;  so  that  "  the  soul,"  instead  of  being 
"  a  well-watered  garden,"^  sending  forth  refreshing  fragrance  and 
grateful  fruits — relapses  into  its  former  wilderness  state  ;  laid 
open  to  every  temptation ;  and  too  often  ultimately  a  prey  to  sen- 
sual appetites.' 

Let  our  Father's  voice  be  instantly  heard — '"'  Son,  go  work  to- 
day in  thy  vineyardy^  Uost  thou  not  see  that  it  is  overgrown 
with  thorns  ?  Look  forward — not  backward.  Not  complain,  but 
decide.  Not  pray  only — but  strive.  Always  connect  privilege  with 
practice.  Prove  the  principles  of  moral  character  as  well  as  spiritual 
experience.     Aim  at  every  active  exercise,  that  may  strengthen  re- 

1  Chap.  vi.  10,  11.  The  Roman  Satirist  gives  a  lively  description  of  the  .stirring  of  the 
slothful  man's  excitement  of  lust — 

'  Mane,  piger,  stertis  1     Surge,  inquit  avaritia :  eja 
Surge:  negasl     Instat,  surge,  inquit ;  nonqueo;  surge,' &c. 

Persius,  Sat.  5. 

2  Gen.  iii.  18.  3  John  vi.  27.     Luke  xiii.  24. 

*  See  Augustine's  instructive  reference  to  his  own  case.     Confess.  Lib.  viii.  c.  5. 
5  Matt.  xii.  45.     2  Tim.  ii.  2(3.  6  Jer.  xxxi.  12. 

'  Chap,  xxiii.  21.     2  Sam.  xi.  2.     Ezek.  xvi.  49.     Comp.  Ovid.  Rem.  Amor.  161. 
•  s  Matt.  xxi.  28. 


392  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

ligious  habits.  '  Surely  if  we  look  to  stand  in  the  faith  of  the  sons 
of  GK)d,  we  must  hourly,  continually,  be  providing  and  setting  our- 
selves to  strive.  It  was  not  the  meaning  of  our  Lord  and  Saviour 
in  saying — "  Father,  keep  them  in  thy  name" — that  we  should 
be  careless  to  keep  ourselves.  To  our  own  safety  our  sedulity  is 
required.'' 


CHAPTER   XXV. 

1 .  These  are  the  proverbs  of  Solomon,  ivhich  the  men  of  Hezekidh  king  of  Judah 
copied  out. 

This  seems  to  be  a  third  division  of  this  sacred  book.^  The  se- 
lection was  probably  made  (with  several  repetitions  from  the  for- 
mer part  ^)  from  '•  the  three  thousand  Proverbs  which  Solomon 
spoke  ;"^  and  which,  having  been  carefully  preserved,  the  men 
of  Hezekiah  copied  out,  nearly  three  hundred  years  after.  Thus 
the  word  of  God,  brought  out  of  obscurity  for  the  instruction  of 
the  people,  stamped  the  reformation  of  the  godly  king.^  The  New 
Testament  fully  authenticates  this  section  of  the  book  as  a  part 
of  the  inspired  canon. ^  We  are  not  reading  therefore  the  maxims 
of  the  wisest  of  men.  But  the  voice  from  heaven  proclaims— 
"  These  are  the  true  sayings  of  God." 

The  Holy  Spirit  mentions  not  only  the  author,  but  the  copy- 
ists of  these  Proverbs.  And  often  has  good  service  been  done 
to  the  Church,  not  only  by  original  writers,  but  oftentimes  by 
those,  who  have  copied  and  brought  out  their  writings  into  wi- 
der circulation.  The  world  usually  honors  only  the  grand  in- 
struments ;  while  the  more  humble  agency  is  cast  into  the  shade. ^ 
But  God  honors  not  only  the  primary,  but  the  subordinate,  in- 
struments ;  not  only  the  five — but  the  one  talent — faithfully  laid 
out  for  him.  The  blessing  is  not  promised  to  their  number,  but  to 
their  improvement.^ 

1  Hooker  '  On  the  certainty  and  perpetuity  of  Faith  in  GoJ's  Elect.' 

2  Sec  Chap.  i.  and  x. — xxiv. 

3  Verse  24,  with  xxi.  I) ;  xxvi.  13,  with  xxii.  13  ;  15,  with  xix.  24 ;  22,  with  xviii.  8; 
xxvii.  12,  witii  xxii.  3;  13,  with  xx.  IG;  15,  with  xix.  13;  xxviii.  6,  with  xix.  1  ;  18, 
with  X.  9;   19,  with  xii.  11  ;  21,  with  xviii.  5;  xxiv.  23. 

4  1  Kings  iv.  32.  Comp.  l<xcl.  xii.  I).  Does  not  the  Divine  discrimination,  which 
has  withheld  the  whole  of  Solomon's  writings  from  us,  reprove  the  indiscriminate  publi- 
cation of  all  that  eminent  men  may  have  leil  in  manuscript.  Crudities  and  even  gross 
errors  have  been  thus  accredited  by  the  authority  of  great  names,  not  less  unjust  to  their 
memory  than  injurious  to  the  Church. 

5  2  Chron.  xxxii.  21.  Comp.  the  subsequent  Reformation  under  Josiah,  chap,  xxxiv. 
14 — 30.  We  mark  tlic  same  Divine  stamp  of  mercy  upon  our  own  precious,  though  re- 
viled. Reformation. 

6  Verses  6,  7,  with  Luke  xiv.  7 — 10;  21,  22,  with  Rom.  xii.  20:  xxvi.  11,  with  2 
Pet.  ii.  22;  xxvii.  1,  with  Jam.  iv.  14. 

7  Ecc.  ix.  15,  16.  8  Matt.  xxv.  21—23. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  393 

2.  It  is  the  glory  of  God  to  conceal  a  thing :  but  the  horwr  of  kings  is  to  search 
mit  a  matter.  3.  The  heaven  for  height,  and  the  earth  for  depth,  and  the  heart  of 
kings  is  unsearchable  (there  is  no  searching,  Marg.) 

The  great  King  of  heaven  and  the  puny  kings  of  earth  are  here 
finely  contrasted.  The  glory  of  each  is  opposite — of  God  to  con- 
ceal ;  of  ki?igs  to  search  out.  Whether  "  lie  dwelleth  in  his  pa- 
vilion of  thick  darkness,"'  or  whether  ''clothed  in  his  garment 
of  light,  and  dwelling  in  unapproachable  light"^ — it  is  the  glory 
of  God  to  conceal  a  thing.  What  glory  indeed  could  belong  to 
a  God,  whose  name,  and  ways,  and  works  were  open  to  the  view, 
and  within  the  comprehension  of  worms  of  the  earth?  What  he 
has  brought  to  light  only  shows  how  much  is  concealed.  We  look 
at  his  works — "  Lo  !  these  are  parts  of  his  ways  ;  but  how  little 
a  portion  is  heard  of  him  !"^  We  study  the  dispensations  of  his 
Providence — '•  Thy  way  is  in  the  sea,  and  thy  path  in  the  great 
waters ;  and  thy  footsteps  are  not  known  !"^  We  ponder  the 
great  purposes  of  his  grace  ;  and  our  hearts  only  find  vent  in 
reverential  adoration — crying — "  Oh  !  the  depth  !"^ — '  rather  stand- 
ing on  the  shore,  and  silently  admiring  it,  than  entering  into  it.'« 
To  be  wading  in  those  depths  is  the  sure  way  to  be  overwhelmed 
in  them. 

Thus  does  he  educate  his  children  in  mystery,  that  he  may  ex- 
ercise them  in  the  life  of  faith, ^  coming  to  his  revelation  with- 
out any  mind  or  will  of  their  own.  And  is  not  this  shade  of 
mystery  our  highest  joy,  as  the  dwelling-place  of  our  adorable 
God  and  Saviour  ?  Are  not  the  clouds  of  his  concealment  the 
effulgence  of  his  glory,^  as  the  most  simple — yet  the  most  in- 
comprehensible Being,  whom  the  mightiest  intellect  can  never 
"  by  searching  fiiid  out  to  perfection  V^  '  As  there  is,'  says  Bishop 
Hall,  '  a  foolish  wisdom,  so  there  is  a  wase  ignorance.  I  would 
fain  know  all  that  I  need,  and  all  that  I  may.  I  leave  God's 
secrets  to  himself.  It  is  happy  for  me,  that  God  makes  me  of 
his  court,  though  not  of  his  council.  O  Lord  !  let  me  be  blessed 
with  the  knowledge  of  what  thou  hast  revealed.  Let  me  con- 
tent myself  to  adore  thy  Divine  wisdom  in  what  thou  hast  not  re- 
vealed.''" 

1  1  Kings  viii.  12.     Ps.  xviii.  11 ;  xc\ai.  2.  2  Ps.  civ.  2.     1  Tim.  vl.  16. 

3  Job  xxvi.  14.  '  Lo  I  these  are  the  outlines  (marginal  or  boundary  lines)  of  his 
ways;  and  the  mere  whisper  (opposed  to  the  crashing  "thunder"  of  the  next  clause)  we 
can  hear  of  him.'     Dr.  Good. 

■<  Ps.  Ixxvii.  19.     Comp.  xxxvi.  6.  ^  Rom.  xi.  33. 

6  Leighton  on  1  Pet.  ii.  8.  ^  John  xiii.  7.  ^  Hab.  iii.4. 

9  Job  xi.  7—9.     Ps.  cxlv.  2. 

'"  Bp.  Hall,  viii.  5  ;  xi.  84.  This  glorious  concealment  is  however  no  precedent  for  the 
Tractarian  principle  of  Reserve,  which  at  once  eclipses  the  freeness  and  fulness  of  the 
Gospel,  and  paralyzes  the  energy  of  Christian  life  and  hope.  Bles-sed  be  God  !  "  The 
things  that  bclono-  to  our  peace  are  brought  to  light  by  the  Gospel."  (2  Tim.  i.  10.)  The 
doctrine  of  the  atoning  cross  is  " delivered  _^7's<  of  all,  {ev  vp'jiToti,  1  Oor.  xv.  A)  tne 
primary  truth  in  the  forefront  of  the  Gospel.  With  self-abasing  humility  we  acknow- 
ledge, that  "  Secret  things  belong  to  the  Lord  our  God."  But  guilty  indeed  is  the  pre- 
sumption of  casting  a  cloud  of  concealment  on  "the  things  that  are  revealed,  and  which 
belong  to  us,  and^to  our  children  for  ever"— not  only  as  the  foundation  of  our  hope, 
but  as  the  principle  of  our  obedience,     Deut.  xxix.  29.     Yet  do  not  some  of  us  need 

50 


394  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

The  highest  glory  of  earth  is  at  an  infinite  remove^ God  con- 
ceals. For  who  could  bear  his  full  irradiation?'  But  t lie  honor 
of  kings  is  to  search  out  a  7natter.^  They  must  not  aflect  to  be 
like  God.  By  themselves  they  know  nothing  beyond  their  people. 
Yet  as  all  depends  upon  them,  they  must,  by  searching  out,  avail, 
themselves  of  all  stores  of  wisdom.  Hence  the  Divine  command, 
that  they  should  write  out  a  copy  of  the  law,  for  their  daily  study 
and  direction.^  This  wise  king  had  himself  attained  singular  dis- 
cernment in  searching  out  a  matter,  even  without  external  evi- 
dence, and  with  all  the  perplexity  of  conflicting  testimony.^  The 
lawgiver  must  however  often  frame  his  councils  with  much  caution 
and  reserve.  Many  of  his  purposes  are  far  beyond  the  comprehension 
of  the  great  mass  of  his  people,  so  that  to  their  minds  the  heart  of 
kings  is  imsearchahle,  and  they  might  as  soon  think  of  measuring 
the  heaven  for  height,  or  fathoming  the  earth  for  depth.  Ought 
not  this  to  teach  forbearance  in  pronouncing  judgment  ?  Are  not 
the  "  presumptuous  and  self-willed,  who  are  not  afraid  of  speaking 
evil  of  dignities,"  convicted  of  the  guilt  of  "  speaking  evil  of  the 
things  that  they  understand  not?"*  Is  not  "prayer  for  kings  and  for 
those  in  authority,"  a  far  more  fruitful  and  "  accept«,ble"  exercise?® 

4.  Take  away  the  dross  from  the  silver,  and  there  shall  come  forth  a  vessel  for 
the  fitter.  5.  Take  away  the  wicked  from  before  the  king,  and  his  throne  shall  be 
established  in  righteousness. 

The  finer  produces  "  the  vessel  unto  honor,"  by  taking  away 
the  dross  from  the  silver  /  which  mars  its  beauty  and  purity. 
Such  is  the  influence  of  the  loicked  in  the  royal  councils,  tending 
to  destruction.^  Take  them  then  airay  from  before  the  king. 
Let  him  purify  his  court  and  government  from  this  dross.  Let  him 
exclude  it  from  high  places.  Let  him  discountenance  it  in  authority 
at  any  cost.^  David  thus  established  Jiis  throne  in  righteousness,^" 
and  commended  this  resolution  by  his  dying  counsel  to  his  wise  son." 
This  is  political  wisdom  on  scriptural  principles.  If  "  righteousness 
exalteth  a  nation,"'^  the  open  acknowledgment  of  it  is  the  sure  path 
to  national  prosperity. '^  And  will  not  the  throne  of  our  great  King 
be  established  by  the  entire  and  eternal  removal  of  the  wicked?'^ 
O  my  soul !  In  the  great  day  of  trial  and  decision  shall  I  be 
found  reprobate  or  purified  silver  ?  Lord  !  let  me,  under  the  re- 
finer's hand,  be  purified  as  an  offering  of  righteousness  in  that  day  ! 

6.  Put  not  forth  thyself  (set  not  out  thy  glory,  Marg.)  in  the  presence  cf  the 
king,  and  stand  not  in  the  ])lace  of  great  men :   7.  For  better  it  is  that  it  be  said 

to  be  drawn  further  from  the  "  secret  things,"  and  nearer  to  the  "  things  that  are  re- 
vealed V 

1  Ex.  xxxiii.  20.     Dan.  x.  5—8,  17.     Rev.  i.  12—17. 

2  Ezra  iv.  15,  19;  v.  17;  vi.  1.     Comp.  Job  xxix.  16.  3  Dcut.  xvii.  18,  19. 
4  1  Kings  iii.  16—28.                                               5  2  Pet.  ii.  10,  12.    Jude  8,  10. 

6  1  Tim.  ii.  1—3.  7  Mai.  iii.  2,  3. 

8  1  Kings  xii.  10—16.    2  Chron.  xxiv.  17—24.  9  Chap.  xx.  8,  26. 

i»  Ps.  ci.  4—8.  11  1  Kings  ii.  5,  6,  32,  33,  44,  45.  «  Chap.  xiv.  34. 

13  1  Kings  XV.  13.    2  Chron.  xiv.  1—7. 
"  Mai.  iii.  17,  18.    Matt.  xiii.  41—13;  xxv.  31—46. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  395 

unto  thee,  Come  up  hilJier ;   than  tlial  thou  shouldesL  he  lut  lower  in  the  presence 
of  the  prince  whotn  thine  eyes  hace  aeen. 

Our  Lord  applies  this  proverb  more  generally.^  Who  needs  not 
this  caution  against  ambition?  Even  godly  liaruch  seems  to  have 
"  sought  great  things  lor  himself.''^  Not  even  the  leUowship  of  the 
Saviour,  his  heavenly  instruction,  his  Divine  pattern  of  hohness^ 
could  restrain  the  "strife  among  the  disciples — Who  should  be  the 
greatest  ;"'*  repeated  even  after  the  most  wondrous  exhibition  of 
humility^ — nay — after  they  had  just  partaken  with  him  of  the 
holy  feast. '^  '•  Loving  to  have  the  pre-eminence,"  is  the  bane  of 
godliness  in  the  Church.^ 

Wolsey's  fall  is  an  instructive  beacon  to  ambitious  men,  not  to 
put  forth  themselves,  or  to  set  out  their  glory  in  the  presence  of 
the  kingJ^  The  usurpation  also  of  the  place  of  great  7nen  usually 
subjects  a  man  to  be  put  lower,  to  his  own  mortitication.  "  Before 
honor  is  humility  ;"5  shown  in  a  backwardness  to  obtrude  either 
our  presence  or  our  opinion  upon  those  in  higher  stations  ;  shrink- 
ing from  external  respect,  rather  than  courting  the  "  vain  show." 
Gideon"* — Saul  in  his  early  and  better  days"— -David — were  thus 
advanced  to  honor. '^ 

Let  each  of  us  lay  himself  to  the  work  of  casting  down  our  high 
tower  of  conceit;  cultivating  a  deep  sense  of  our  utter  worthless- 
riess,  and  carefully  pondering  that  example,  which  is  at  once  our 
pattern  and  our  principle.  Oh  !  think  of  him,  who  was  "  fairer 
than  man,"  being  the  most  humble  of  men — nay — of  him,  who 
was  infinitely  more  than  man,  making  himself  "  a  worm  and  no 
man."'^  'What!'  cries  Bernard,  'shall  the  Majesty  of  Heaven 
become  a  worm,  and  man — the  proud  worm — exalt  himself!' 
Think  of  that  day,  which  will  set  us  all  on  our  own  true  base ; 
when  each  of  us  shall  stand  before  the  Great  Prince,^^  just  that — 
and  that  only — which  he  counts  us  to  be  !  What  will  it  be  to  be 
put  lower — to  be  utterly  cast  out  in  his  presence,  whom  our  eyes 
shall  then  see  to  our  eternal  confusion  !  '^ 

8.  Go  not  forth  hastily  to  strive,  lest  thou  know  not  what  to  do  in  the  end  thereof, 
when  thy  neighbor  hath  put  thee  to  shame.  9.  Debate  thy  cause  ivith  thy  neighbor 
himself;  and  discover  not  a  secret  to  another;  (of  another,  Marg.)  10.  Lest  he 
that  heareth  it  put  thee  to  shame,  and  thine  infamy  turn  not  away. 

Dissension  under  any  circumstances  is  a  serious  evil.  The  con- 
siderate Christian  will  rather  concede  rights,  than  insist  upon  them 
to  the  hazard  of  his  own  soul,  and  to  the  injury  of  the  Church.'^ 

'  Lukexiv.  8— 11. 

2  Jer.  xlv.  5.     Comp.  Rom.  xii.  16.  3  Matt.  xi.  29.  *  lb.  xviii.  1—4. 

5  John  xiu.  1—15.  «  Luke  xxii.  19—27.  ^  3  John  9,  10. 

*  Comp.  Ecclus.  vii.  4.  The  Poet  elegantly  contrasts  Dfedalus  and  Icarus — lather  and 
son,  both  provided  with  wings.  The  lather — contenting  himself  with  skimming  the 
ground — was  sale.  The  son  soaring  aloft — perished.  Hence  a  lesson  of  humility.  Ovid. 
Trist.  Lib.  iii.  El.  ii.  21. 

9  Chap,  xviii.  12.  10  Jud.  vi.  15—17.  "  1  Sam.  ix.  21,  22;  xv.  17. 

12  lb.  xviii.  18—20.     Comp.  Ps.  cxxxi.  1.  i3  Ps.  xlv.  2,  with  xxii.  6. 

1*  Rev.  i.  5.  15  lb.  verse  7.  i^  See  1  Cor.  vi.  1—7. 


396  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Hasty  strife  must  always  be  wrong.  Think  well  beforehand 
whether  the  case  be  right — or  even  if  it  be — whether  it  be  worth 
the  contention.  Duly  calculate  the  uncertainty  or  consequence  of 
the  end.  See  the  fruits  in  Gaal's  quarrel  with  Abimelech' — Ama- 
ziah's  strife  with  his  brother  king  of  Israel^ — godly  Josiah's  unad- 
vised contention  with  Pharaoh.^  So  little  do  we  knoio  what  to  do 
in  the  end  thereof.  Often  has  a  man  brought  himself  to  ruin  by 
a  hasty  strife  at  law.  Instead  of  triumphing,  his  neighbor  has 
put  him  to  shame.  So  long  as  'meum  and  tuum'  are  in  the 
world,  sin  and  Satan  will  stir  up  contention.  Yet  never  forget, 
that  not  "  hatred  and  wrath"  only,  but  "  variance  and  strife"'  are 
"  works  of  the  flesh,"  excluding  from  heaven.''  Hence  the  con- 
straining obligation  to  "  seek  peace,  and  pursue  it  ;"^  after  the  no- 
ble example  of  our  father  Abraham,  who  quenched  •'  the  beginning 
of  the  strife,"  by  yielding  to  his  nephew  his  natural  terms  of  supe- 
riority, and  his  just  rights.^ 

Yet — if  after  all,  strife  be  inevitable,  then  let  us  ponder,  how 
much  wisdom,  and  rule  over  our  own  spirit,  is  needful  to  conduct 
it  honorably  to  our  profession.  Debate  thy  cause  with  thy  neigh- 
bor himself  Show  him  that  the  great  object  is  not  to  make  good 
thy  cause,  but  to  put  a  speedy  end  to  the  strife.  Abraham,  instead 
of  complaining  to  others,  carried  his  wrongs  straight  to  the  king, 
who  was  answerable  for  them.^  Jephthah  thus  debated  his  cause 
with  the  king  of  Amnion  himself,  as  the  best  means  of  bringing  it 
to  an  amicable  settlement.^  But  to  discover  secrets  to  others,  even 
though  we  enjoin  them  to  secrecy,  is  a  breach  of  integrity.^  And  if 
— as  often  is  the  case — confidence  is  betrayed,  the  just  consequence 
must  be  to  ourselves'" — iff  amy,  thai  may  not  turn  aivay  from  us. 
Backbiter  will  be  the  stamp  on  our  name.  And  many  privacies 
hitherto  unknown  may  be  published  in  retaliation,  to  our  shame. 

How  many  unholy  heats  would  be  restrained  by  the  practice 
of  these  rules  of  wisdom  and  love !  A  generous  self-forgetting 
warmth  of  kindness  puts  down  the  first  evil ;  denying  ourselves  the 
pleasure  of  testifying  our  cause,  or  triumphing  over  our  opponent; 
instead  of  standing  upon  punctilious  reforms,  or  waiting  for  an  ac- 
knowledgment from  the  offender.  And  as  to  the  other  evil — if  it 
be  more  easy  to  talk  of  our  neighbor's  faults  to  others,  than  wisely 
and  prayerfully  to  tell  him  of  them  alone — ask  for  self-discipline, 
and  the  mind  of  Christ.  "  Let  the  peace  of  God  rule  in  your  hearts, 
to  the  which  also  ye  are  called  in  one  body."'' 

11.  A  word  fitly  spoken  (spoken  upon  his  wheels,  Marg.)  is  like  apples  of  gold 

1  Jud.  ix.  26—40.     Comp.  Ecclus.^^ii.  1.  2  2  Kings  xii.  8—12. 

3  2  Chron.  xxxiv.  21,  22.  4  Gal.  v.  19—21. 

5  Ps.  xxxiv.  14.  6  Gen.  xiii.  8.     Comp.  chap.  xvii.  14. 

7  Gen.  xxi.  25—32. 

8  Jud.  xi.  12 — 27.     Comp.  the  rule  of  the  great  Lawgiver,  Matt,  xviii,  15. 

9  Comp.  Fxclus.  viii.  17—19  ;  xxvii.  IG — 21.  Bp.  Hall's  Medit.  and  Vows.  Cent.  ii. 
38,  39.  '  To  tell  our  own  secrets' — says  our  great  moralist — '  is  generally  folly;  but  the 
folly  is  without  guilt.  To  communicate  those  with  which  wc  are  entrusted  is  always 
treachery,  and  treachery  for  the  most  part  combined  with  folly.'     Rambler,  No.  13. 

10  Jud.  xvi.  6—21.  "  Col.  iii.  15. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  397 

in  pictures  of  silver.     12.     As  an  earring  of  gold,  and  an  ornament  of  fme  gold, 
so  is  a  wise  reprover  upon  an  obedient  ear. 

The  allusion  is  to  the  curiously  wrought  baskets  of  silver  net- 
work, in  which  dehcious  fruits  were  served  up.  The  beauty  of  the 
texture  set  off  the  fruit  with  additional  charms.  So  does  a  lovely 
mediunn  enhance  the  attractiveness  of  truth.'  'The  preacher 
should  strive  to  find  out  acceptable  words"'^ — loords  fitly  spoken — 
giving  to  each  their  proper  meat — and  that  "  in  due  season,'"^  .-uited 
to  their  ages  and  difference  of  temperament.  "  How  forcible  are 
right  words  !"^  Our  Lord  witnessed  of  himself,  as  "gifted  wiih  the 
tongue  of  the  learned,  that  he  might  know  how  to  speak  the  word 
in  season"'' — a  ivord  upon  his  toheels — not  forced  or  dragged,  but 
rolling  smoothly  along,  like  the  chariot  wheels.  His  discourses 
on  the  living  water  and  the  bread  of  life^  arose  naturally  out  of 
the  conversation,'^  and  therefore  were  full  of  arresting  application. 
Paul  powerfully  charged  superstition  on  the  Athenians,  by  an 'in- 
scription on  their  own  altar ;  and  strengthened  his  reasoning  by 
quoting  from  one  of  their  own  poets. **  To  a  corrupt  and  profligate 
judge  he  preached  "  righteousness,  temperance,  judgment  to  come. "'^ 

In  general  intercourse  much  depends  upon  the  irord  given,  the 
occasion,  the  spirit  of  giving  it.  Many  who  feel  strongly  the  im- 
pulse of  being  '•  instant  out  of  season,"  neglect  the  not  less  Chris- 
tian obligation  of  being  "instant  in  season.'""  We  must  consider 
the  time  and  the  person,  no  less  than  the  truth.  We  may  think  to 
relieve  our  conscience  by  speaking  our  mind.  But  to  do  it  rudely 
and  harshly  may  put  a  stumbling-block  in  our  brother's  way.  The 
apples  of  gold  in  their  beautiful  cover,  evidently  imply  good  sense, 
good  taste,  with  good  things.  A  well-meaning  absurdity  rather 
brings  contempt  than  conviction." 

All  of  us  are  bound  to  rebuke  broad  and  palpable  sins  ;'2  yet  on 
more  doubtful  individual  nature  the  duty  is  far  more  restricted.  Some 
Providence  will  direct  into  it.  There  must  be  intimate  connection, 
full  knowledge  of  the  case,  some  right  from  age  or  station  to  warrant 
it.  From  the  extreme  difficulty  of  receiving  it,  no  words  require  to 
be  mo\G  fitly  spoken.  No  duty  calls  for  more  delicacy  of  feeling, 
and  more  "  meekness  of  wisdom."  Yet  reproof  well-timed  and  w  ell 
taken,  a  wise  reprover  to  an  obedient  ear  is  an  earring  of  gold,  and 
an  ornament  of  gold  set  out  to  the  best  advantage.  Such  was  Eli's 
word  to  Samuel;^**  Abigail's  and  Nathan's  to  David ;'^  Isaiah's  to 
Hezekiah.'^  We  see  the  good  fruit  in  Jehoshaphat,  whom,  instead 
of  producing  revulsion,  it  stimulated  to  higher  service  of  God.  "^    The 

'  See  Bishop  Lowth's  beautiful  exposition.     Prselect.  xxiv. 

8  Eccl.  xii.  10.     Chap.  xv.  23.  3  Luke  xii.  42.     Comp.  2  Tim.  ii.  15. 

'  Job  vi.  25.  5  jsa.  l.  4.  ^  John  iv.  vi. 

T  Comp.  Luke  xiv.  15,  16.  8  Acts  xvii.  22—28.  '  lb.  xxiv.  25. 

'0  2  Tim.  iv.  2. 

"  Comp.  1  Sam.  xxv.  36,  37.  Chap.  xxxi.  26.  '  Mollissima  fanili  tempora.'  Virg. 
.En.  iv.  493,  494.  '^  Lev.  xix.  17. 

»3  1  Sam.  iii.  11—18.  »  lb.  xxv.  31—34.    2  Sam.  xii.  1—13. 

•5  2  Kings  XX.  14—19.  is  2  Chron.  xix.  2—4. 


398  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Apostle's  probing  reproof  to  the  Corinthian  Church  worked  so  ef- 
ficiently, that  "  in  all  things  they  approved  themselves  clear  in  the 
matter.'"  What  a  triumph  of  grace  is  it,  when  the  kindness  of 
reproof  is  acknowledged,'^  and  the  motive  of  love  appreciated.'^ 
Faithful  indeed  is  the  blessing,  when  the  gift  of  an  obedient  ear 
prepares  the  Lord's  children  for  a  profitable  hearing  of  his  reproof.* 

13.  As  the  cold  of  snow  in  the  timz  of  harvest,  so  is  a  faithful  messenger  to  them 
that  send  him :  for  he  refresheih  the  soul  of  his  masters. 

Snow  itself  would  be  unseasonable  in  the  time  of  harvest.  But 
the  cold  of  snow  would  be  most  refreshing  to  the  parched  and  faint- 
ing reapers,  "  /So  is  a  faithful  messenger  to  them  that  send  himP^ 
How  did  Eliezer  refresh  the  soul  of  his  master,  when  'he  re- 
turned with  a  true  account  and  speedy  dispatch  of  the  important 
affair  committed  to  him  !'*  Judge  of  Isaac's  feelings  in  his  evening 
walk  of  meditation — his  heart  full  of  the  great  matter  under  sus- 
pense— when  "  he  lifted  up  his  eyes,  and  behold  !  the  camels  were 
coming,"  bearing  the  desired  blessing.''  How  was  Cornelius  re- 
freshed, when  his  'messenger  returned  with  the  joy  of  his  heart, 
and  the  answer  to  his  prayers.'^  Often  does  the  Apostle  acknow- 
ledge this  refreshment  to  his  anxious  spirit,  when  burdened  with 
"  the  care  of  all  the  churches."'  And  may  we  not  ascend  to  the 
highest,  and  with  reverence  mark  our  Divine  Master  condescend- 
ing to  receive  refreshment  through  the  agency  of  hh  faithful  mes- 
sengers 7  "  We  are  unto  God"  saith  the  Apostle — "a  sweet  sa- 
vour of  Christ."  He  appears  to  be  overwhelmed  with  the  contem- 
plation, and  in  prostrate  astonishment  he  cries  out — '•  Who  is  suffi- 
cient for  these  things  I'""  Yet  does  the  Great  Master  vouchsafe  to 
acknowledge  his  messengers  as  "the  glory  of  Christ.'"^  And  as 
his  crown  will  he  honor  them  at  the  great  consummating  day. 
"They  that  turn  many  to  righteousness  shall  shine  as  the  stars 
for  ever  and  ever."^*^ 

14.  Whoso  hoasteth  himself  of  a  false  gift,^'^  (in  a  gift  of  falsehood,  Marg.)  is 
like  clouds  and  wind  without  rain. 

The  last  Proverb  described  an  invaluable  blessing.  This 
marks  a  destructive  curse.  Suppose  a  drought,  as  in  the  days 
of  Elijah,  threatening  desolation  to  the  land,'^  and  a  thick  cloud, 
seemingly  big  with  the  fruitful  blessing,  yet  passing  over — the 
wind  vnthout  rain.  This  is  a  true  picture  of  the  boaster  ;  rich  in 
promises,  but  performing  nothing ;  exciting  large  expectations, 
then  sinking  them  in  disappointment.  Whether  it  be  a  vain 
conceit   of   his    own    understanding,  or  an  hypocritical  desire  to 

1  1  Cor.  V.  1.    2  Cor.  ii.  1—3 ;  vii.  11.  2  Ps.  cxii.  5.     Comp.  chap.  ix.  8. 

3  Chap,  xxvii.  5,  6.     Comp.  Ecclus.  xix.  13, 14. 

4  Hab.  ii.  1—3.     Chap.  xx.  12.  xv.  31.  5  chap.  xiii.  17,  «  Poule. 
7  Gen.  xxiv.  63,  64.                                               »  Acts  x.  4 — 6,  25. 

9  Comp.  1  Cor.  xvi.  17,  18.     Phil.  ii.  25—30.     1  Thess.  iii.  1—7. 
10  2  Cor.  ii.  15,  16.  "  lb.  viii.  23.  12  Dan.  xii.  3. 

13  '  Whoso  maketh  greate  boastes,  and  giveth  nothing.'     Bishop  Coverdale. 
•^  1  Kings  xviii  5. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  399 

maintain  a  profession,  it  is  a  boasting  in  a  gift  of  falsehood.  If 
it  be  bad  to  promise  and  deceive  ;  it  is  far  worse  to  promise  with 
an  intention  to  deceive.  This  was  the  very  character  of  the  Great 
Deceiver.  Did  he  not  put  before  our  unhappy  parent  a  false  gift 
— a  promise,  which  could  never  be  reahzed — "Ye  shall  be  as  gods 
knowing  good  and  evil  ?"i  Nay— did  he  not  with  a  presumpUon, 
that  hell  itself  might  almost  be  ashamed  of,  boast  himself  of  his 
false  gft,  offering  the  world  to  its  own  Maker,  as  a  temptation  to 
the  vilest  blasphemy  P 

How  melancholy  is  it  to  find  this  character  in  those,  Avho  stand 
in  the  place  of  God  !  Yet  the  church  has  ever  been  chastened 
with  false  teachers  ;  ministering  delusion,  instead  of  instruction. ^ 
And  are  there  none  among  ourselves,  feeding  the  flock  with  false 
gifts;  seeking  to  maintain  their  hollow  profession  even  in  the 
sight  of  Him,  whose  frown  at  the  great  day  will  banish  them 
for  ever  from  his  presence  V  Oh  !  let  those  that  bear  the  Lord's 
message,  take  heed,  that  if  they  be  counted  "  as  deceivers,"  they 
.may  be  '-yet  true."^  Not  as  those,  which  corrupt  the  word  of  God; 
but  as  of  sincerity,  as  of  God,  in  the  "  sight  of  God,"  let  them 
"  speak  in  Christ."^ 

15.  By  long  forbearing  is  a  prince  persuaded,  and  a  soft  tongue  hreaketh  the 


bone 


The  wise  man  had  before  given  a  general  rule  for  gentleness/ 
Here  he  takes  an  extreme  case,  and  shows  its  power  with  the 
prince,  whose  anger— having  no  restraint  upon  him— may  rise  to 
mimediate  revenge.^  Yet  submission,  long-forbearing,  has 
mighty  power  to  persuade.  David  thus  wrought  upon^ Saul's 
enraged  temper.^  Often  by  putting  a  case  before  an  angry  prince 
at  a  fittmg  opportunity,  he  may  be  persuaded  by  "  the  meekness 
ot  wisdom"  against  his  present  mind. 

But  the  general  principle  is  most  instructive.  The  soft  member 
breaking  the  hard  bone  may  seem  to  be  a  paradox.  But  it  is  a 
fine  illustration  of  the  power  of  gentleness  above  hardness  and  ir- 
ritation. Apply  it  to  those  who  are  set  against  the  truth.  Many 
a  stout  heart  has  been  won  bv  a  forbearing,  yet  uncompromising 
accommodation  to  prejudice.'"  In  reproof  Jehovah  showed  what 
he  could  do  in  "the  strong  wind  and  the  earthquake."  But  his 
effective  rebuke  was  in  the  "  still  small  voice"— without  upbraiding 
—sharp,  yet  tender."  So  powerful  is  the  energy  of  gentleness  ! 
As  regards  endurance— it  is  a  manifest  fruit  of  regeneration  ;'2  a 
dear  exhibition  of  the  mind  of  Christ, '^  and  the  practical  resem- 
blance of  his  own  long-forbearance  amidst  our  continued  and 

'  Gen.  iii.  3 — 5.  2  Matt  iv  8 10 

1-7  '  ,o^'"/^, ''''I'-  ^^-    ^^''-  '•  ^1'  '*^i'h  2  Cor.  xi.  13-15.  Gal.  i.  7.     Comp.  2  Pet.  ii. 
i7 — 19.     Jude  1-2,  lb. 

'  Matt.  vii.  2-2,  23.  5  2  Cor.  vi.  8.  e  ib.  ii.  17.     Comp.  iv.  2. 

,  Chap.  XV.  1.  8  Eccl.  viii.  3;  x.  4.     Comp.  1  Sam.  xxii.  17,  18. 

,,  }  f,^''"-  '^^'v-  8-20;  xxvi.  13—25.  lo  g  Tim.  ii.  24—26.     1  Cor.  ix.  20—22 

1  Kings  XIX.  11—13.  12  Jam.  i.  18,  19.  "  Matt.  xi.  29. 


400  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

most  aggravated  piovocatioiis.  For,  when  we  have  been  indulged 
with  the  privilege  of  the  belov^ed  disciple — "  leaning  upon  Jesus's 
breast,'"  nothing  have  we  felt  to  be  there,  but  gentleness,  tender- 
ness, and  love. 

16.  Hast  thou  found  honey?  cat  so  much  as  is  sufficient  for  thee,  lest  thou  be 
filled  therewith,  and  vomit  it. 

Solomon  lately  had  warmly  invited  us  to  eat  honey.'^  Here, 
however,  he  imposes  a  restraint.  Eat  so  tnucli  as  is  sufficient. 
So  far  it^is  sweet.  Beyond  this  it  is  nauseating.  The  principle 
directs  to  a  thankful,  but  temperate,  enjoyment  of  our  earthly 
blessings.  "  Every  creature  of  God  is  good,  and  nothing  to  be  re- 
fused, if  it  be  received  with  thanksgiving."^  But  as  a  needful 
balance  to  this  universal  privilege — "  Let  your  moderation  be 
known  unto  all  nien."^  Satisfy  the  wants,  but  mortify  the  lusts, 
of  the  flesh. ^  Then  the  gifts  of  God  become  blessings  to  us,  and 
we  glorify  him  in  theni,  and  by  them.  But  the  most  elevated 
pleasures  of  earth  become  in  the  excess,  distasteful,  and  injurious  ; 
fraught  with  disappointment,  when  separated  from  the  great  end.* 
Our  affections  can  never  safely  flow  out  to  any  object,  unless  they 
are  primarily  fixed  on  God.  '  Then  we  may  be  sure  not  to  offend, 
either  in  the  object  or  measure.  No  man  can  in  God  love  whom 
he  should  not;  nor  immoderately  love  whom  he  would.  Tiiis  holy 
respect  doth  both  direct  and  limit  him,  and  shuts  up  his  delights  in 
the  conscience  of  a  lawful  fruition. "^  In  earthly  pleasure  however, 
we  can  never  forget  how  slight  the  boundary  law  is  betvv'cen  the 
lawful  and  (he  forbidden  path.  Sin  and  danger  begin  on  the  ex- 
tremity of  virtue.  For  does  not  the  legitimate  indulgence  of  appe- 
tite to  its  utmost  point  bring  us  to  the  brink — and  often  hurry  us 
to  the  allowance — of  gluttony  ?  Does  not  the  undisciplined  glow 
of  earthly  affections  endanger  idolatry?  Nay,  even  spiritual 
luxury  may  need  self-control;  lest  it  be  excitement  without  deep 
principle,  which  must  eventually  prove  vmsubstantial  and  delu- 
sive. 

But  in  eating  the  real  honey  of  the  Gospel  there  is  no  danger 
of  excess.  Never  shall  we  know  satiety  in  this  delight.  The  in- 
creasing desire  will  be  fully  satisfied  oidy  in  eternity.  '  O  God,  let 
me  but  taste  and  see,  how  sweet  the  Lord  Jesus  is  in  all  his  gra- 
cious promises  ;  in  all  his  merciful  and  real  performances.  I  shall 
want  no  more  to  make  me  happy.  This  is  not  the  honey,  whereof 
I  am  bidden  not  to  eat  too  much.  No,  Lord,  I  can  never  eat 
enough  of  this  celestial  honey.  Here  I  cannot  surfeit ;  or  if  I 
could,  this  surfeit  would  be  my  health." 

I  John  xiii.  23;  xxi.  20.  2  ciiap.  xxiv.  13.  3  i  Tim.  ii.  4. 

*  Phil.  iv.  5.     Com'p.  1  Cor.  vii.  29—31.     Jud.  12. 

5  Rom.  xiii.  14.     Coi.  iii.  5.     Comp.  Lulie  xxi.  34. 

s  Ecci.  ii.  10,  II.  '   Hp.  Hall's  Works— Select  Thoughts,  II. 

8  Bp.  Hall's  Soliloquies,  LIV.  Yet  let  the  Antinomian  professor  Tememher — '  There  is 
no  such  (lanwrous  surfeit,  as  upon  the  sweet  and  luscious  truths  of  the  gospel.'  Bp. 
Hopkins  on  Isa.  xliii.  25. 


EXPOSITION    OF    THE    BOOK    OF    PEOVERBS.  401 

17.  Withdraio  thy  foot  from  thy  neighbor'' s  house ;  lest  he  be  weary  of  thee,  and 
so  hate  thee. 

No  code  of  laws  enters,  as  the  Bible,  into  minute  regulations  for 
the  courtesies  of  life.  Yet  surely  we  do  not  mar  the  sanctity  of 
religion  by  spreading  it  over  the  lace  of  human  society.  Daily  life 
is  evangelized  by  the  pervading  influence  of  its  wholesome  princi- 
ples. This  rule  illustrates  some  of  our  own  Proverbs,  which  have 
lost  nothing  of  their  significancy  by  traditional  usage.  '  Too 
much  of  a  good  thing.  Familiarity  breeds  contempt.'  Kindly  in- 
tercourse with  our  neig-hbor  cannot  be  maintained  without  a  con- 
siderate feeling.  An  ordinary  acquaintance  would  give  just  um- 
brage in  claiming  the  free  and  unrestrained  intercourse  of  inti- 
mate friendship.  And  the  intruder  would  probably  receive  a  plain 
intimation,  that  he  was  an  unwelcome  guest.  To  withdraio  the 
foot  is  an  useful  rule  to  prevent  so  mortifying  a  result.  "  Make 
thy  foot  precious''^  to  thy  neighbor,  by  not  giving  it  too  often.  It 
is  far  safer  to  err  on  the  side  of  reserve,  than  to  incur  contempt  by 
the  opposite  mistake.^ 

Nay — even  the  closer  bond  of  friendship  requires  its  measure  of 
prudent  restraint.  It  is  worth  all  our  care  to  preserve  this  invalua- 
ble blessing  from  interruption.  It  is  the  sweet  of  life.  And  yet 
in  this  honey  there  may  be  a  surfeit.^  Without  mutual  respect  it 
may  nauseate.  Unseasonable  interruption  to  our  friend's  time ; 
frequent  visits  without  call  or  object ;  interference  Avith  his  neces- 
sary engagements,  or  family  comforts  ;  inconvenient  tax  of  ex- 
pense— ^perseverance  in  this  course  might  produce  loeariness,  if  not 
disgust,  or  even  hatred. 

Blessed  be  God  !  there  is  no  need  of  this  caution  and  reserve  in 
our  approach  unto  him.  Once  acquainted  with  the  way  of  access, 
there  is  no  wall  of  separation.  Our  earthly  friend  may  be  pressed 
too  far.  Kindness  may  be  worn  out  by  frequent  use.  But  never 
can  we  come  to  our  heavenly  Friend  unseasonably.  Never  is  he 
weary  of  our  importunity.^  His  gates  are  always  open  ;  and 
"  blessed  are  they,  that  are  watching  and  waiting  there.""  The 
more  frequent  the  visits,  the  more  welcome,  and  the  more  fruitful. 
What  with  man  would  be  intrusion,  with  God  is  confidence.  Ear- 
nestl}^  does  he  invite  to  his  closes  and  most  endearing  fellowship.® 
And  does  his  child  presume  upon  this  most  gracious  privilege  ? 
Far  from  it.  While  he  has  the  "  boldness  of  access  ;"^  he  seeks 
for  "  grace  whereby  he  may  serve  God  acceptably  with  reverence 
and  godly  fear."^ 

18.  A  man  that  beareth  false  witness  against  his  neighbor  is  a  maul,  and  a 
sword,  and  a  sharp  arrow. 

False  witness  is  universally  condemned.     But  where,  save  in 

'  Heb.     See  Holden.     Comp.  1  Sam.  iii.  1 — "  precious"  in  both  cases,  because  rare. 
2  Coinp.  Ecclus.  xxi.  22.  3  Verse  16.  *  Luke  xi.  5 — 9;  xviii.  1. 

5  Chap.  viii.  Si.  6  Can.  v.  1.  7  Eph.  iii.  12.     Heb.  iv.  16;  x.  19,  20. 

8  Heb.  xii.  28. 

51 


402  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

the  word  of  God,  is  its  true  character  and  deep  aggravation  of  guilt 
adequately  set  forth  ?  What  a  picture  is  here  of  cruelty  and 
malice — nay — even  intentional  murder  !  Three  murderous  in- 
struments are  before  us,  identifying  the  sixth  and  ninth  command- 
ments. The  tongue — intended  as  "  a  tree  of  life" — becomes  a 
weapon  of  death. ^  Who  knows  the  sin  involved  in  this  fearful 
perversion  ?  Often  does  the  open  perjury,  as  a  sivord  and  sharp 
arrow,  pierce  the  fountain  of  life.^  And  little  better  are  those 
calumnies  and  vmkind  insinuations — all  breaches  of  charity — utter- 
ed so  freely  in  common  conversation.  '  Consider — ye  that  deal  in 
such  conversation — whether  you  could  think  of  treating  the  ob- 
jects of  your  defamatory  discourse  as  Jael  did  Sisera,^  or  as  Joab 
did  Abner.^  Would  you  shrink  with  horror  at  the  thought  of  beat- 
ing out  your  neighbor's  brains,  with  an  hammer,  or  of  piercing  his 
bowels  with  a  sword.,  or  a  sharp  arrow  ?  Why  then  do  you  in- 
dulge in  the  like  barbarity  ;  destroying  as  far  as  you  can  that  repu- 
tation, which  is  dear  to  men  as  their  life,  and  wounding  all  their 
best  interests,  by  mangling  their  character  ?'^ 

Truly  affecting  is  it  to  think  of  the  multitude  of  these  mauls, 
swords,  and  sharp  arrows  even  in  the  Church  of  God.  It  is  not 
"  setting  the  battle  in  array  against  the  Philistines,  army  against 
army,"^  but  brother  against  brother.  The  Shibboleth  of  a  party,^ 
not  the  standard  of  the  cross,  is  the  watch-word  for  the  destructive 
conflict.     •'  How  long.  Lord !     How  long." 

19.  Confidence  in  an  unfaithful  man  in  time  of  trouble  is  like  a  hrdken  tooth,  and 
a  foot  out  of  joint. 

The  broken  tooth  and  disjointed  foot  are  not  only  useless  for 
their  respective  offices,  but  sources  of  pain  and  uneasiness.  So  is 
an  unfaithful  man  in  time  of  trouble.  "  A  friend  loveth  at  all 
times,  and  a  brother  is  born  for  adversity."^  But  many  have  the 
name  only.  Very  friendly  are  they,  when  they  are  not  needed, 
when  we  are  dispensing,  not  receiving  our  gifts  ;  when  there  is  no 
cost  to  pay.  But  in  the  time  of  trouble,  '•  a  faithful  man  Avho  can 
find  ?"^  Keenly  did  Job  feel  this  was  a  sinking  confidence  in  his  time 
of  trojihle.^"  David  was  sorely  tried  by  this  affliction,"  even  at  the 
very  last  stage  of  life.'^  The  brethren  came  out  to  meet  the  Apostle 
at  Appii  Forum.  Yet  of  a  time,  when  their  support  would  have 
been  especially  cheering — he  records — ■'■'■  At  my  first  answer  no 
man  stood  by  me,  but  all  men  forsook  me.'"^  Need  we  wonder  at 
this  appointed  cross  ?  His  Master  had  endured  it  before  him  ;  and 
"  it  is  enough  for  the  servant  that  he  be  as  his  Lord.'"^ 

The    world    abounds    with  instances   of    this  disappointment. 

1  Chap.  XV.  4,  with  xii.  18.  Comp.  Ps.  lii.  2;  Iv.  21;  Ivii.  4;  Ux.  7;  Ixiv.  3,  4.  Jer. 
ix.  3,  8. 

2  Gen.  xxxix.  14—20.     1  Kings  xxi.  10—13.     Matt.  xxvi.  60—66.     Acts  vi.  13,  14. 

3  Jud.  iv.  21.  ^  2  Sain.  iii.  27.  ^  Lawson  in  loco. 
6  1  Sam.  xvii.  21.                 ''  Juil.  xii.  6.  s  chap.  xvii.  17. 

9  Chap.  XX.  6.  '"  Job  vi.  14—17.  n  Ps.  Iv.  12—14. 

»2  1  Kings  i.  19,  25.  '=*  Acts  xxviii.  15,  with  2  Tim.  iv.  16. 

"  Matt.  xxvi.  56,  with  x.  24,  25. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  403 

Micah's  Levite  ungratefully  repaid  the  trust  reposed  in  him.' 
Mephibosheth's  trust  in  Ziba*^ — Israel's  dependence  upon  an  arm 
of  flesh — sliowed  the  broken  reed,  not  the  staff  of  real  support.^ 
Truly,  when  has  the  world  ever  answered  its  fair  promises? 
When  has  it  ever  given  a  faithful  confidence  in  time  of  trouble  7 
When  has  it  failed  to  make  the  soul  "  ashamed  of  its  hope '?"  A 
merciful  correction  to  the  child  of  God,  when  in  an  evil  hour  he 
turns  aside  from  his  true  confiderice  to  vain  dependences  ! 

But  whoever  be  unfaitliful^  God  is  true.  Who  ever  trusted  in 
him,  and  was  confounded  ?  Who  has  ever  built  upon  his  sure 
foundation,  and  not,  witnessed  its  unshaken  security?^  Though 
he  has  pledged  himself  never  to  forsake  his  servants,^  yet  specially 
— "  I  will  be  with  him  in  trouble — a  very  pleasant  help  in  time  of 
trouble."^ 

20.  As  he  that  taketh  away  a  garment  in  cold  weather,  and  as  vinegar  upon  nitre, 
so  is  he  that  singelh  songs  to  an  heavy  heart. 

What  could  be  more  inhuman  than  taking  aioay  a  poor  man's 
garment,  or  the  coverlid  of  his  bed,  in  cold  weather  ?  Such  an 
act  of  cruelty  was  forbidden  by  the  God  of  the  poor.''  Again — what 
could  be  more  unfitting  than  pouring  vinegar  iipon  nitre  ;  which, 
instead  of  being  serviceable,  would  only  dissolve  it  with  violent  ef- 
fervescence V  Not  less  unseasonable  would  be  the  merriment  of 
singing  so?igs  to  an  heavy  heart.'^  "  Give  wine" — is  the  inspired 
rule — "unto  them  that  be  oi heavy  heartsJ^^"  But  however  great, 
be  the  charms  of  music,  ^'  they  are  ill-suited  to  sooth  the  pangs  of 
sorrow.'^  A  constrained  song  was  a  keen  edge  of  the  Babylonish 
affliction.*^  And  where  no  unkindness  is  intended,  inconsiderate 
levity,  or  even  excessive  cheerfulness,  is  as  "  a  sword  in  the  bones."' 
The  tenderness,  that  shows  a  brother's  tears ;  that  knows  how  to 
"  weep  with  them  that  weep,"*^  as  members  of  the  same  body  ;''  and 
directs  the  mourner  to  the  mourner's  friend  and  God — this  is  Chris- 
tian sympathy — a  precious  balm  for  the  broken  heart. 

The  outward  expression  of  this  sympathy  may  not  be  always 
needful.  But  Oh  !  let  its  spirit  be  deeply  cherished,  specially  by 
Christians  of  a  buoyant  or  frigid  temperament ;  most  of  all  by  the 
minister  of  Christ,  that  he  may  take  his  chair  by  the  mourner's 
side,  and  "  comfort  him  with  the  sanie  comfort,  wherewith  he  him- 

»  Jud.  xvu.  7—12  ;  xviii.  20—24.        '  2  2  Sam.  xvi.  1—4;  xix.  24—28.- 

3  Assyria,  2  Chron.  xxviii.  20,  21.  Hos.  v.  13.  Egypt,  Isa.  xxx.  1 — 3;  xxxi.  I — 3. 
Jer.  xxxvi.  5 — 7.    Ez.  xxix.  6,  7. 

*  Isa.  xxviii.  16.  ^  Heb.  xiii.  5. 

s  Ps.  xci.  15  ;  xlvi.  1.     Comp.  Jer.  xvii,  5 — 8. 

■''  Deut.  xxiv.  12,  17.     Comp.  Job.  xxiv.  7 — 10.     Isa'.  Iviii.  7. 

8  The  nitre  of  Scripture  is  not  that  salt  that  commonly  goes  by  the  name,  but  a  soda 
or  mineral  alkali  (the  Roman  natrum),  which  strongly  ferments  with  all  acids.  Dr. 
Blayney  remarks  on  Jer.  ii.  22  (the  only  other  example  of  the  word) — 'In  many  parts 
of  Asia  it  is  called  soap  earth,  because  it  is  dissolved  in  water,  and  used  like  soap  in 
washing. 

9  Eccl.  iii.  4.  10  Chap.  xxxi.  6.     Comp.  Ps.  civ.  15. 

11  1  Sam.  xvi.  23.     2  Kings  iii.  15. 

12  Job.  xxx.  31.     Dan.  vi.  18.     Comp.  Ecclus.  xxii.  6.  '^  Ps.  cxxxvii.  1 — 4. 
"  Rom.  xii.  15.     Comp.  Job  ii.  11—13.                      is  1  Cor.  xii.  26.    Heb.  xiii.  3. 


404  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

self  is  comforted  of  God."^  Much  maybe  done  to  correct  a  con- 
stitutional deficiency.  Redundancy  of  feeling,  however,  needs  self- 
control.  But  never  let  us  forget  that  our  Divine  Saviour  for  this 
end  "  took  our  infirmities,  and  bare  our  sicknesses,"  that  "  he  might 
be  touched  with  the  feeling  of  them.'"^  Yes—"  he  knoweth  our 
frame  ;"^  and  his  work  is  not  to  take  away  the  garment  from  his 
child  in  the  cold  weather^  but  to  cherish  him  with  all  the  tender- 
ness of  his  own  bosoni.^  Instead  of  unsuitably  pouring-  vinegar 
upon  nitre  ;  like  the  good  Samaritan,  he  "  pours  in  his  oil  and 
wine  for  the  healing  of  the  wound."^ 

21.  Jf  thine  enemy  be  hungry,  give  him  bread  to  eat ;  and  if  he  be  thirsty,  give 
him  water  to  drink :  '22.  For  thou  shall  heap  coals  of  fire  upon  his  head,  and  the 
Lord  shall  reward  thee. 

In  what  heathen  code  of  morals  shall  we  find  this  perfection  of 
love  ?  Every  system  concedes  largely  to  man's  selfishness.  None 
reach  beyond  "  loving  those  that  love  us,"  of  which  the  true  Law- 
giver Justly  asks,  "  What  reward  have  ye?"*  Nay — even  the  cor- 
rupt teachers  of  Israel  could  not  rise  to  this  sublime  standard. 
•  They  did  not,  it  seems,  perceive  anything  to  be  disapproved  in 
hatred  more  than  in  good-will.  And,  according  to  their  system  of 
morals,  "  our  enemy"  was  the  proper  natural  object  of  one  of  these 
passions,  as  "  our  neighbor"  was  of  the  other."'  They  could 
not  come  up  to  the  law ;  and  therefore — ^perverting  the  rule  of 
judicial,  to  authorize  private,  vengeance^ — they  brought  the  law 
down  to  their  own  level. 

The  agreement  between  the  Old  and  New  Testament  codes'  is 
most  complete.  Bolh  were  dictated  by  the  same  Spirit.  Each 
stamps  the  other  with  Divine  authority.  'The  law  of  love  is  not 
expounded  more  spiritually  in  any  single  precept  either  of  Christ  or 
his  xlpostles,  than  in  this  exhortation.""  We  need  not  therefore 
disparage  one  system,  in  order  to  exalt  the  other.  "  The  new  com- 
mandment is  that,  which  we  had  from  the  beginning;"  old  in  its 
authority ;  "  new"  only,  as  enforced  by  a  new  principle  and  exam- 
ple." To  suppose  that  the  gospel  stretches  beyond  the  measure  of 
the  law,  would  imply,  either  that  the  law  demanded  too  little  or 
the  Gospel  too  much.  Neither  supposition  honors  the  law  as  the 
unchangeable  transcript  of  the  Divine  perfections. 

There  may  be  no  overt  brcBfoh  of  the  law,  while  yet  the  heart 
secretly  revolts  from  its  high  standard.  Circumstances  may  hinder 
open  retaliation.  Our  enemy  may  be  out  of  our  reach,  or  too  great 
to  offend  with  impunity.     But  the  grudge  remains.''^    There  would 

»  2  Cor.  i.  4—6.  2  Matt.  viii.  17.     Heb.  iv.  15.  3  Ps.  ciii.  14. 

*  Isa.  xl.  11.  5  lb.  Ixi.  2,  3,  with  Luke  x.  34.  «  Matt.  v.  46,  47. 

'  Bp.  Butler's  Sermons  at  the  Rolls.     Serm.  VIII. 

8  Matt.  V.  43,  with  Num.  xxv.  16—28.     Deut.  vii.  1,  2;  xxiii.  6;  xxv.  17 — 19. 

9  Comp.  Rom.  xii.  20,  21,  with  text.  Ex.  xxiii.  4,  5,  with  Matt.  v.  44.  Our  church 
has  not  neglectPil  to  imbue  her  worshippers  with  this  blessed  spirit.  See  the  Litany, 
and  Collect  for  St.  Stephen's-day. 

•"  Scott  in  loco.  "  John  xiii.  34.     1  John  ii.  1,  8.    2  John  5,  with  Lev.  xix.  18. 

w  Lev.  xix.  18.     Jam.  v,  9. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  405 

be  a  pleasure  at  his  misfortune.*  We  think  of  him  only  in  refer- 
ence to  our  injuries.  Tiie  spark  may  be  cpnfined  for  years,  and  on 
some  favorable  opportunity  burst  out  into  a  murderous  tiame.** 
And  even  when  we  seem  to  be  in  the  way,  how  many  baitings  and 
shiftings  are  there,  before  we  fully  and  practically  embrace  the 
obligation  !  How  much  of  a  retorting  spirit,  or  measuring  our  con- 
duct towards  our  enemy  by  his  towards  us  !  And  if  on  any  point 
we  have  constrained  our  selfish  hearts  to  return  good  for  evil,  what 
ministering  to  self-complacency,  or  self-righteousness? 

Too  often  also  our  love  "  to  our  enemies"  is  only  ceasing  to  quar- 
rel with  him.  If  we  put  off  revenge  as  inconsistent  with  our 
Christian  name;  yet  do  we  "put  on  as  the  elect  of  God,  bowels  of 
mercies — forgiving  one  another,  if  any  man  have  a  (juarrel  against 
any  ?"^  'Love  is  of  too  substantial  a  nature  to  be  made  up  of 
mere  negatives ;  and  withal  too  operative,  to  terminate  in  bare  de- 
sires.'^ We  may  profess  our  good-will  towards  our  enemy — that 
we  forgive  and  pray  for  him  from  our  heart.  But  unless  w^e  are 
ready  with  the  practical  exercise  of  sympathy — feeding  him,  ichen 
he  is  hungry,  and  giving  him  to  drink,  when  thirsty,  we  are  only 
the  victims  of  our  own  self-delusion.  '  O  noble  revenge  of  Elisha' 
— exclaims  pious  Bishop  Hall — '  to  feast  his  persecutors  !  To  pro- 
vide a  table  for  those  who  had  provided  a  grave  for  him  !  No 
revenge  but  this,  is  heroical,  and  fit  for  a  Christian  imitation.'^ 
To  feed  our  hungry  enemy  v/ith  the  tenderness  of  a  nurse,  who 
breaks  the  portion  into  morsels  for  her  infant's  nourishment^^ — 
what  a  splendor  does  the  opposition  of  nature  give  to  this  victory 
of  grace  ! 

No  man  ever  conquered  his  enemy's  heart  by  revenge ;  many 
by  love.  Was  it  not  thus,  that  the  Almighty  Saviour  dissolved  the 
hardness  of  our  unyielding  hearts?  Let  the  effort  be  tried.  Sur- 
round the  imtractable  metal  beneatli  and  above;  not  only  putting 
it  over  the  fire,  but  heaping  coals  of  fire  upon  it.  Few  hearts  are 
so  obdurate,  as  not  to  melt  under  the  mighty  energy  of  patient, 
self-denying,  burning  love."  Or  even  should  it  be  dross,  that  resists 
the  vehement  flame,  all  will  not  be  lost.  If  thine  enemy  will  not 
recompense  thee  for  all  the  good  done  to  him,  concern  not  thj^self 
with  that.  The  Lord  shall  reirard  tliee.  The  God  of  love  will 
honor  his  own  image  on  his  own  children.^  David  in  this  confi- 
dence restrained  the  rising  vengeance  in  his  zealous  servants,^  and 
in  similar  forbearance  found  his  "  prayer  for  his  enemy's  good  re- 
turned into  his  own  bosom."*"    We  are  directed  to  return  "blessing 


I  Chap.  xxiv.  17,  18.  2  2  Sam.  xiii.  23,  28. 

3  Col.  iii.  12,  13.  4  South's  Sermon  on  Matt.  v.  44. 

5  Contemplations,  Book  xix.  Cont.  9,  on  2  Kings  vi.  22,  23.  See  another  equally 
noble  example,  2  Chron.  xxviii.  12 — 15,  '  If  by  revenge  thou  destroyest  one  enemy,  by 
forgiving  thou  shalt  conquer  three — thine  own  lust,  the  devil's  temptation,  thine  enemy's 
heart.'-    Flavel's  Keeping  the  Heart. 

8  '^(.ojii^F..     LXX.  Rom.  xii.  20.     Comp.  Sehleusner. 

7  1  Sara.  xxiv.  16—20 ;  xxvi.  23.  8  Matt.  v.  44,  45. 

9  2  Sam.  xvi.  9—12.     Comp.  Ps.  vii.  4.  lo  ps.  xxxv.  13.     Comp.  Matt.  x.  13. 


406  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

for  railing,  knowing  that  thereunto  are  we  called,  that  we  should 
inherit  a  blessing.'" 

To  dispute  the  reasonableness  of  the  precept  is  to  say — that 
'  man  is  the  proper  object  of  good-will,  whatever  his  faults  are, 
when  they  respect  others  ;  but  not  when  they  respect  myself  I 
am  sure,'  (adds  Bishop  Butler — probing  this  principle  to  the  bottom) 
'there  is  nothing  in  it  unreasonable.  It  is  indeed  no  more,  than 
we  should  not  indulge  a  passion,  which,  if  generally  indulged, 
w'ould  propagate  itself,  so  as  almost  to  lay  waste  the  world. "^ 

But  most  reasonable  as  this  precept  is,  it  is  infinitely  removed 
from  man's  native  power.  The  rules,  no  less  than  the  doctrines,  of 
God  are  "foolishness  to  him."^  Let  those,  who  look  to  "enter  into 
life,  by  keeping  the  commandments,"  begin  with  this.  They 
would  see,  that  they  might  as  soon  turn  the  sun  backward;  that 
they  could  as  readily  "  cut  off  a  right  hand,"  as  to  reach  it  out,  to 
feed  an  enemy  in  distress.  Such  an  exhibition  of  love  would  be 
in  their  eyes  an  ideal  perfection  ;  or  at  least,  like  an  exquisite  piece 
of  workmanship,  which  every  one  admires,  but  no  one  attempts  to 
imitate. 

Yet  is  it  really  impracticable  ?  So  the  world  counts  it.  So  my 
own  corrupt  heart  finds  it.  But  "  I  can  do  all  things" — this  then 
among  the  rest — "through  Christ  which  strengtheneth  me."^  It 
shall  then  be  done  willingly — -joyfully.  My  enemy  has  no  claim 
upon  my  love;  yet  he  that  bids  me  love  him,  claims  and  deserves 
my  full  obedience.^  '  We  are  the  disciples  of  him,  who  died  for  his 
enemies.'^  Did  we  but  drink  more  largely  into  his  spirit,  this  im- 
practicable precept  would  be,  not  our  task  or  our  cross,  but  our  de- 
light and  indulgence. 

23.  T he  north  wind  drivetli  awat/ rain :  so  doth  an  angry  countenance  a  hack- 
hiling  tongue.  (The  north  wind  bringeth  forth  rain :  so  doth  a  backbiting 
tongue  an  angry  countenance.     Marg.'^j 

The  backbiter — who  should  tolerate  him  ?  He  is  a  pest  in  so- 
ciety f  in  the  circle  of  friendship  ;^  in  the  church  of  God."^  Neither 
his  plausible  garb,  nor  the  good  company,  who  give  him  the  hear- 
ing, can  hide  his  real  character.  If  the  north  ivind  driveth  away 
the  rain,  let  an  angry  countenance  frown  him  from  our  presence. 
If  it  brings  the  rain  :  let  the  very  sight  of  him  bring  a  rebuke  of 
holy  indignation.  This  is  to  "  be  angry,  and  not  sin.""  Indeed, 
not  to  be  angry  here,  would  be  to  sin.  Holy  anger  is  a  property 
in  God.'^    It  was  manifested  in   the  humanity  of  Jesus. '^    When 

>  1  Pet.  iii.  9.  2  Bp.  Butler's  Sermons  at  the  Rolls,  Serm.  IX. 

3  1  Cor.  ii.  14  <  Phil.  iv.  13.  s  John  xiv.  15. 

6  Bishop  Wilson.  Rom.  v.  19.  Coinp.  Luke  xxiii.  34.  Was  not  tliis  his  own  obedi- 
ence to  his  own  law  1     Matt.  v.  4-4. 

"i  Many  valuable  critics,  after  the  LXX.,  prefer  the  marginal  to  the  received  reading. 
The  ordinary  meaning  of  the  Hebrew  word  is  to  produce,  or  bring  forth,  chap.  viii.  24. 
And  yet  comp.  Job  xxxvii.  '22.  Homer  also  speaks  of  the  north  wind  bringing  fine 
weather.     II.  0.  170.     The  meaning  however  is  the  same  with  either  rcnderimr. 

8  Chap.  xxvi.  20.  9  Chap.  xvi.  28.  lo  2  Cor.  xii.'^20. 

"  Eph.  iv.  26.        12  Deut.  ix.  8.     Ps.  vii.  11.     Nah.  i.  2.         i3  Mark  iii.  5;  viii.  33. 


EXPOSITION  OF  THE  BOOK  OP  PROVERBS.  407 

God's  name  was  dishonored,  "  the  meekest  man  upon  earth  waxed 
hot"!  in  anger,  while  his  heart  was  mehing  in  love  to  the  rebels,'' 
And  should  not  we  feel  this,  when  the  backbiting  tongue  breaks 
his  law  of  love — dear  to  him,  as  his  own  Godhead  '?  And  yet  rare 
indeed  is  the  exception — alas  ! — even  in  Christian  circles  when  the 
faults  of  others — real  or  imagined — do  not  occupy  conversation; 
or  at  least,  when  some  lowering  of  the  absent,  or  some  ridicule  of 
their  infirmities,  is  not  admitted  ! 

This  tongue  wounds  four  at  one  stroke — the  backbiter  himself, 
the  object  of  his  attack,  the  hearer,  and  the  name  of  God.  All  in- 
volves the  Christian  professor  in  the  fearful  guilt  of  "  offending  the 
little  ones."3  For  how  can  the  weak  and  inexperienced  but  be 
stumbled  at  so  inconsistent  an  exhibition  of  the  gospel  of  love  ? 

But  if  he  be  rather  welcomed  than  repelled,  is  not  the  vvilhng 
hstener  thus  partaker  of  his  sin  ?  Flee  this  deadly  pest.  Keep 
thine  ears  as  well  as  thy  mouth  from  the  poison.  Let  thine  angry 
countenance  drive  aivay  either  the  slander  from  him,  or  the  slan- 
derer from  thee.  Where  remonstrance  cannot  be  given,  a  marked 
displeasure  of  countenance  is  often  an  effective  rebuke  to  the 
shameless  offender.^ 

24.  It  is  letter  to  dwell  in  the  corner  of  the  housetop,  than  with  a  brmvling  wo- 
man in  a  wide  house. 

This  Proverb  has  been  given  before.^  Scriptural  repetitions 
show  not  want  of  matter,  but  the  deep  importance  of  the  matter 
laid  out.  Such  is  the  vexation  connected  with  this  evil,  that  the 
most  uncomfortable  dwehing,  where  the  soul  might  retire  for  com- 
munion with  God,  would  be  a  grateful  alternative. 

This  Book  presents  a  graphical  picture  of  conjugal  happiness, 
where  "the  wife  is  as  the  loving  hind  and  the  pleasant  roe" — her 
husband's  most  satisfying  delight.^  Here  is  a  vivid  contrast  of  mis- 
ery, from  which  the  wide  house  provides  no  refuge — no  rest. 

The  relative  position  of  the  parties  in  the  Sacred  ordinance  is 
wisely  appointed.  Equality  would  only  have  provoked  contention 
for  superiority.  The  Divine  appointment  preserves  peace  without 
degradation.'^  If  '-man  is  the  head  of  the  woman,"  "the  woman 
is  the  glory  of  the  man"® — the  diadem  in  his  domestic  circle,^  and 
upon  her  slightly  lowered  level — still  his  support,  solace,  and  "  help- 
meet."!"  The  braiding  u'otnan,  revolting  against  her  Maker's  rule 
of  subjection,  is  no  less  a  tormentor  to  herself  than  to  her  husband. 

1  Ex.  xxxii.  19,  with  Num.  xii.  3.  2  ibid,  verses  30—32.  3  Matt.  x\aii.  6. 

*  Augustine's  biographer  mentions  of  him,  that  these  two  lines  were  written  in  his 
dining-room — 

'  Quisquis  amat  dictus  absentum  rodere  vitam, 
Hanc  mensam  vetitam  noverit  esse  sibi.' 
It  is  added— that  a  bishop,  indulging  this  habit  at  his  table— he  said  to  him—'  Either  I 
will  blot  out  these  verses  on  the  wall,  or  begone  from  my  table.'     See  the  fine  descrip- 
tion, Ecclus.  xxviii.  13 — 20. 

5  Chap.  xxi.  9.     Comp.  ib.  v.  19;  xix.  13;  xxvii.  15,  16.  «  Chap.  v.  18,  19. 

T  Gen.  iii.  16.     1  Tim.  ii.  11—14.  8  i  Cor.  xi.  3,  7.  ^  Chap.  xxxi.  28. 

»o  Gen.  ii.  18. 


408  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Let  the  Christian  professor  beware  of  trifling-  with  the  law  of 
this  ordinance — "  Only  in  the  Lord.'"  If  he  comes  into  the  world, 
instead  of  '-coming  out;"  if,  instead  of  "  being  separate,"  he  unites 
himself  in  the  closest  bond  ;  if,  when  forbidden  to  "  touch  the  un- 
clean thing,"  he  makes  himself  "  one  flesh"  with  it,*^  let  him  not 
wonder,  if  his  God  "curse  his  blessing,"^  and  leave  him  to  choose 
for  himself  an  house  of  contention,  unvisited  with  one  ray  of 
heavenly  sunshine.  Young  man  !  ponder  the  deep  responsibility 
of  the  marriage-choice.  Let  it  be  manifestly  the  Lord's  choice  for 
thee,  not  thine  for  thyself.  Yea — let  him  be  thy  tirst  choice,  and 
he  will  order  the  rest.<  Watch  and  distrust  thine  own  will.  Con- 
sult the  "  lamp  and  light  of  thy  path."^  Mark  the  Providence  of 
thy  God  ;^  and  his  blessing  "  that  maketh  rich,  and  addeth  no  sor- 
row with  it,"  will  sanctify  his  own  gift.^ 

Christian  women  !  Think  not  these  Proverbs  unworthy  your  at- 
tention. Be  it  so,  that  you  answer  not  to  the  revolting  picture. 
But  surely  the  repeated  exhibition  strongly  inculcates  the  cultiva- 
tion of  the  opposite  graces,  the  absence  of  which  clouds  the  female 
character  in  painful  deformity.^ 

25.  As  cold  waters  to  a  thirsty  soul,  so  is  good  news  from  a  far  country. 

What  were  the  cold  loaters  to  Hagar  and  her  child  in  the  wil- 
derness ;^  to  Israel,  at  Rephidim  ;'"  to  Samson  at  Lehi !''  Such  is 
the  cordial  of  good  news  from  a  far  country.  Solomon  had  be- 
fore spoken  of  the  "refreshment  of  the  messenger  ;"''^  here  of  the 
message.  This  Proverb,  like  many  others,  was  probably  familiar 
to  his  own  experience.  The  return  of  his  fleets  sent  to  a  far 
country  for  precious  merchandize  (like  our  own  merchant-ships) 
were  doubtless  welcomed  with  no  common  delight.'^  The  exile 
from  his  country,  or  one  that  has  interests  in  a  foreign  land — ■ 
near  and  dear  relatives,  from  whom  the  separation  has  been  long 
■ — will  fully  realize  this  lively  illustration.  Had  Joseph's  brethren 
brought  to  their  sorrowing  father  as  many  pieces  of  gold  as  grains 
of  corn,  it  would  have  been  nothing  to  the  good  news  from  a  far 
country — "  Joseph  is  yet  alive." '^  Distant  intelligence  is  natural- 
ly more  cheering,  than  tidings  in  themselves  equally  interesting- 
nearer  home.  The  long  interval  of  these  tidings  ;  the  lengthened 
separation  from  the  beloved  object ;  the  anxiety  necessarily  excited 
by  want  of  intercourse  ;  the  uncertainty  of  his  welfare  and  pros- 
pects— all  combine  to  make  these  cold  waters  specially  refreshing 
to  the  thirsty  soul.  "  Hope  deferred  maketh  the  heart  sick  ;  but 
when  the  desire  cometh,  it  is  a  tree  of  life."'^ 

1  1  Cor.  vii.  39.  2  2  Cor.  vi.  14—17,  with  Eph.  v.  31. 

3  Mai.  ii.  3.  4  Matt.  vi.  33.  5  Ps.  cxix.  105. 

6  Gen.  xxiv.  12— GO.     Ruth  iii.  18.  7  chap  xix.  14;  x.  22. 

8  I  Tim.  ii.  9,  10.     I  Pet.  iii.  1—6.  9  Gen.  xxi.  16—19. 

'0  Ex.  xvii.  1 — 6.     Comp.  Num.  xx.  11. 

>'  .Tudg.  XV.  18,  19.     See  Virgil's  beautiful  imatre,  Edog.  v.  46—48.         12  Verse  13. 

13  1  Kings  ix.  26—28.  u  Gen.  xlv.  2.5—28.     Comp.  xliii.  27—30. 

•5  Chap.  xiii.  12.     Comp.  xv.  30.     Contrast  JXeh.  i.  2 — 4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  409 

Reader  !  if  thy  heart  has  ever  leaped  within  thee  at  the  nev,"s  of 
some  earthly  advantage — hast  thou  heard  and  welcomed  the  good 
news  from  the  far  country  1  Dost  thou  know  thy  need — thy  dan- 
ger of  perishing  ?  Then  what  refreshment  can  compare  witii  the 
"good  tidings  of  great  joy"  hrought  to  thee  from  heaven — "Unto 
you  is  born  a  Saviour?'"  Mountains  of  gold  could  never  have 
purchased  the  blessing  now  brought  to  thine  ears— yea — to  the  door 
of  thine  heart — "without  money  and  without  price. "^  Does  uot 
thine  heart  spring  in  the  song  of  praise^"  How  beautiful  upon  the 
mountains  are  the  feet  of  him,  that  bringeth  good  tidings,  tliat  pub- 
lisheth  peace  !"^  Most  grateful  also  are  the  messengers'  tidings  from 
a  far  country^  of  the  welcome  reception  of  their  message.*  The 
angelic  harps  strike  up  the  song.^  Even  the  bosom  of  God  is  filled 
with  adorable  joy  !® 

25.  A  righteous  man  falling  down  before  the  ivicked  is  as  a  troubled  fountain, 
and  a  corrupt  spring. 

Eastern  fountains  and  springs  (where  the  rains  are  only  peri- 
odical, and  at  long  intervals)  are  of  no  common  price.''  The  injury 
of  corrupting  them  is  proportionate. *  The  well  is  therefore  a 
blessing  or  a  curse,  according  to  the  purity  or  impurity  of  the  waters. 
A  righteous  man  in  his  proper  character  is  "  a  well  of  life — a  bless- 
ing in  the  midst  of  the  land."^  But  if  he  fall  down  before  the 
wicked  by  his  inconstant  profession,*"  the  blessing  becomes  a  curse, 
the  fountain  is  troubled,  and  the  spring  corrupt.  What  a  degra- 
dation was  it  to  Abraham  to  fall  dow7i  under  the  rebuke  of  an 
Heathen  King;*'  to  Peter,  to  yield  to  a  servant-maid  in  denying  his 
Lord  !*^  How"  did  David's  sin  trouble  the  fountain,  both  to  his 
family*^  and  his  people  !**  How  did  the  idolatry  of  his  wise  son  cor- 
rupt the  spring  through  successive  generations  !'* 

When  a  Minister  of  Christ  apostatizes  from  the  faith*®  (and  mourn- 
fully freriuent  have  been  such  spectacles)  or  compromises  his  princi- 
ples from  the  fear  of  man,'^  the  springs  and  fountains  of  truth  are 
fearfully  corrupted.  When  a  servant  of  God,  of  standing  and  influ- 
ence, crouches  and  falls  down  under  the  uricked,^^  the  transparency 
of  his  profession  is  grievously  tarnished.  Satan  thus  makes  more 
effective  use  of  God's  people  than  of  his  own.  The  gross  wicked- 
ness of  the  ungodly  passes  in  silence.  But  he  makes  the  neighbor- 
hood ring  with  the  failings  of  Christian  professors.  Godly  con- 
sistency so  grates  upon  the  consciences  of  the  world,  that  at  any 
breach  of  it  they  clap  their  hands  with  Satanic  joy ;  to  see  the  Lord 
"wounded  in  the  house  of  his  friends."*^     Principles  and  practices 

1  Luke  ii.  10,  II.  2  isa.  Iv.  1.  3  ib.  lii.  7.    Rom.  x.  15. 

4  Acts  XV.  3.    Comp.  xi.  18,  23.  5  Luke  xv.  7,  10. 

•      6  Ibid,  verses  20—24.  T  Gen.  xxvi.  18—22.     Deut.  viii.  7.    Jos.  xv.  18, 19. 

8  See  Ez.  xxxii.  2;  xxxiv.  18.  9  Chap.  x.  11.     Gen.  xii.  2. 

1°  Falling  down  is  to  be  taken  in  a  moral  sense  (making  a  slip).     Parkhurst. 
»  Gen.  xii.  18—20.     Comp.  xx.  10;  xxvi.  10.  i^  jviatt.  xxvi.  61)— 72. 

'3  2  Sam.  xi.  2,  with  xiii.  11—14  ;  xvi.  22.  »  Ibid.  xii.  14. 

15  1  Kings  xi.  1—8.     2  Kings  xxiii.  13.  is  Philem.  22,  with  2  Tim.  iv.  10. 

17  Gal.  ii.  11—14.  is  2  Kings  xviii.  5,  6,  with  13—16.  is  Luke  xiii.  6. 

52 


410  EXPOSITION    OF    THE    BOOK    OP    PROVERBS. 

are  sanctioned,  that  wound  our  Divine  Master.  The  consciences 
of  the  ungodly  are  lulled.  "  The  lame,"  instead  of  being  "  healed," 
are  "  turned  out  of  the  way."^  Thus  '  the  scandalous  falls  of  good 
men  are  like  a  bag  of  poison  cast  by  Satan  into  the  spring,  from 
whence  the  whole  town  is  supplied  with  water.'^ 

Nor  let  this  be  considered  as  the  responsibility  only  of  eminent 
Christians.  All  are  by  profession  "  the  salt  of  the  earth,  and  the 
light  of  the  world."  Let  all  therefore  see  to  it,  that  "  the  salt  does 
not  lose  its  savor,"  and  that  the  candlestick  gives  its  clear  light.^ 
None  of  us  stand  or  act  alone.  "  None  of  us" — be  it  well  pondered 
— "  liveth  unto  himself"^  The  conduct  of  each  has  its  measure  of 
influence  on  the  body.  Each  is  the  centre  of  a  circle  more  or  less 
extended.  Each  is  either  a  pure  spring,  or  a  troubled  fountain. 
Lord !  "  cast  the  salt  into  the  spring  of  the  waters  that  they  may 
be  healed."^ 

27.  //  /.•;  not  good  to  eat  much  homy :  so  for  men  to  search  their  own  glory  is 
not  glory.^ 

Honey  is  good  ;  but  in  moderation.^  It  is  not  good  to  eat  inuch 
honeyy  A  man's  own  name  and  reputation  is  honei/  to  him.  Let 
him  carefidly  preserve  it  from  "  the  dead  fly  that  spoils  it."^  The 
honor  of  God  is  connected  with  the  honorable  profession  of  his  peo- 
ple. But  this  carefulness  is  a  virtue  on  the  brink  of  vice ;  a  duty 
on  the  borders  of  imminent  danger.  To  be  puffed  up  by  our  own 
endowinenls  ;  to  listen  to  our  praise  ;  to  force  ourselves  upon  public 
attention^" — thus  to  search  out  our  own  glory, ^^  is  not  glory,  but 
shame.  As  unseemly  is  it  to  seek  our  oimi  glory,  as  to  ascribe  to 
ourselves  our  own  being. 

Yet  is  there  no  danger  of  seeking  the  fame  rather  than  the  sub- 
stance of  godliness — a  well-known  name  in  the  Church,  rather  than 
an  unknown  name  in  the  book  of  life  ?  Few  miijisters,  but  have 
been  severely  exercised  here ;  identifying  their  usefulness  with  their 
honor ;  cherishing  the  desire  for  public  approbation,  rather  than  for 
unnoticed  fruitfulness ;  dreading  to  be  counted  upon  an  ordinary 
level,  as  "  vessels  of  wood  and  earth,"  rather  than  of  "  gold  and  sil- 
ver."'^ Oh !  it  is  a  mighty  victory  over  self,  to  trample  man's 
judgment  under  foot,  and  eye  only  God's  approval.  Nothing  is 
right,  except  it  be  wrought  in  the  true  spirit  of  the  gospel — "doing 
nothing  in  vain  glory,  but  in  lowliness  of  mind  each  esteeming 
others  better  than  himself."'^  The  great  apostle  spoke  of  matters  of 
glorying  only  by  compulsion.'^  A  vain-glorious  spirit  cankers  many 

1  Heb.  xii.  13.  2  Flavel's  Method  of  Grace,  Sermon  XXXV. 

3  Matt.  V.  13—16.  i  Rom.  xiv.  7.  5  2  Kings  ii.  21,  22. 

6  Critics  seem  to  be  much  perplexed  on  the  translation  of  this  last  clause.  The 
grammatical  objection  to  su|)j)ly  a  negative  led  Mr.  Scott  to  suggest  an  interrogative  ver- 
sion— "  Is  it  glory  for  men  to  search  out  their  own  glory  1" 

■!■  Chap.  xxiv.  13.  s  Vcrse  16.  9  Phil.  iv.  8,  with  Eccl.  x.  1. 

10  Chap.  XX.  6 ;  xxvii.  2.  n  Gen.  xi.  4  ;  2  Kings  x.  16.     Dan.  iv.  30. 

12  2  Tim.  ii.  20.  "  Phil.  ii.  3.     Comp.  Gal.  v.  26. 

"  2  Cor.  xii.  1,  11.     See  Lyttleton  on  Conversion  of  St.  Paul. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  411 

a  plausible  profession.^  Did  we  turn  from  the  flattering  glass  of 
self-love  to  the  pure  and  faitliful  mirror  of  the  law  ;  the  inconceiva- 
ble deformities  opening  to  view  would  constrain  us  to  take  the 
lowest  place  among  the  most  unworthy.  Most  wholesome  is  the 
recollection — ^"  That  which  is  highly  esteemed  among  men  is  abom- 
ination in  the  sight  of  God."^ 

28.  He  that  hath  no  rule  over  his  oini  spirit  is  like  a  city  that  is  hrdken  doum, 
and  without  walls. 

A  former  proverb  declared  "  him  that  had  rule  over  his  spirit"  to 
be  a  mighty  conqueror.^  And  certainly  the  noblest  conquests  are 
gained  or  lost  over  ourselves.  For  he  that  hath  no  rule  over  his 
own  spirit  is  an  easy  prey  to  the  invading  foe.  Any  one  may  irri- 
tate and  torment  him,  and  spoil  him  of  his  comfort.^  He  yields 
himself  to  the  first  assault  of  his  ungoverned  passion— offering  no 
resistance — like  a  city  broken  doivu  and  without  walls^ihe  object 
of  pity  and  contempt.''  Thus  having  no  discipline  over  himself — 
every  temptation  becomes  the  occasion  of  sin,  and  hurries  him  on 
to  fearful  lengths,  that  he  had  not  contemplated.  The  first  out- 
breaking of  anger  tends  to  murder.*  Unwatchfulness  over  lust 
plunges  into  adultery.'^  The  mightiest  natural  strength  is  utter 
feebleness  in  the  great  conflict.^  How  should  such  an  object  ex- 
cite our  tenderest  compassion  ! 

But  there  are  many  ca&'es  of  this  moral  weakness — less  shame- 
ful, and  yet  scarcely  less  injurious  to  the  soul.  Every  out-break- 
ing of  irritation — every  spark  of  pride — kindling  in  the  heart,  be- 
fore it  shows  itself  in  the  countenance,  or  on  the  tongue — must  be 
attacked  and  determinately  resisted.  It  is  the  beginning  of  a 
breach  in  the  walls  of  the  city.  Without  instant  attention,  it  will 
widen  to  the  ruin  of  the  whole. ^  The  natural  man  may  talk  of 
'  self-control,'  as  if  the  reins  were  in  his  own  hand.  But  he  who 
has  been  "  born  of  the  Spirit,"  and  taught  "  to  know  the  plague 
of  his  own  heart" — is  made  to  feel  that  effective  '  self-control'  is 
Divine  grace,  not  his  own  native  power.  What  then  is  to  be  done? 
On  the  first  assault,  fortify  the  walls  by  prayer.  Never  dare  to 
trust  to  the  strength  of  the  citadel.  Have  not  repeated  defeats 
taught  us  the  need  of  calling  in  better  strength  than  our  own? 
How  could  we  enter  into  the  conflict — much  less  hold  on  the  fight 
— but  for  the  promise — ^'Sin  shall  not  have  dominion  over  us  ?"'° 
Oh  !  for  simple — cleaving  faith,  to  draw  out  from  this  mighty 
source  —  energy  —  continual  watchfulness  —  perseverance — trium- 
phant victory  ! 

1  John  V.  44 ;  xii.  43.  ~  Luke  xvi.  15. 

3  Chap.  xvi.  32.  <  Esth.  iii.  5,  6 ;  v.  13.  5  Neh.  i.  3 ;  ii.  17. 

6  Gen.  iv.  5—8.     Comp.  I  Sam.  xx.  30—33 ;  xxv.  33.     Dan.  iii.  13,  19. 
I"  2  Sam.  xi.  2 — 4.  »  Jud.  xvi.  1—19.  ^  Comp.  chap.  xvii.  14. 

1"  Rom.  vi.  14. 


412  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


CHAPTER   XXVI. 

1.  As  snow  in  summer,  and  as  rain  in  harvest;  so  honor  is  not  seemly  for  a 
fool. 

The  richest  blessings  lose  their  value,  when  unsuitably  be- 
stowed. /Snow  is  the  beauteous  wintry  covering  of  the  earth;' 
preserving  the  seed  from  the  killing  cold.^  But  m  summer  it  is 
out  of  season.  Rain  in  its  season  is  a  fruitful  blessing.^  But  in 
harvest  it  is  an  unsuitable  interruption  to  the  reaper's  work — and 
often  a  public  calamity.^  Just  so,  honor^  unsuitably  bestowed  on  a 
fool,  is  not  seemly  for  him.  '  He  neither  deserves  it,  nor  knows  how 
to  use  it.'^  Honor  bestowed  on  Joseph  and  Daniel,  suitably  to  their 
wisdom,  was  seemly  to  themselves,  and  a  blessing  to  the  land.* 
But  when  a  fool — sometimes  a  scoffer  at  religion — is  promoted  to 
a  station  of  public  influence,  how  ungracefully  does  his  honor  sit 
upon  him  !  In  Haman  it  was  only  the  display  of  his  pride  and 
vain  glory — the  occasion  of  his  more  public  disgrace.'' 

Learn  then  to  adorn  our  profession  with  consistency.  Seek  that 
heavenly  wisdom,  which  will  make  us  worthy  of  any  honor  that 
may  be  appointed  for  us.  "  He  that  is  faithful  in  that  which  is 
least,  is  faithful  also  in  much."^ 

2.  As  the  bird  by  wandering,  as  the  swallow  by  flying,  so  the  curse  causeless 
shall  not  come. 

Groundless  fears  are  real  evils,  and  often  press  heavily  upon  en- 
feebled minds.  A  curse  flies  out  of  an  angry  mouth  undeserved, 
unprovoked.  '  What  if  it  should  come  to  pass  V  But  we  need  no 
more  fear  the  catiseless  cnrse,  than  the  birds  timndering  over  our 
heads.  The  swallow  flying  up  and  down  never  lights  upon  us  ; 
so  the  curse  causeless  shall  not  come  to  hurt  us.  Powerless  was 
"the  curse  of  Moab,  though  attempted  to  be  strengthened  with  the 
divination  of  the  wicked  prophet.^  Goliah's  curse  against  David 
was  scattered  to  the  winds.'"  What  was  David  the  worse  for  the 
curse  of  Shimei ;''  or  Jeremiah  for  the  curse  of  his  hateful  perse- 
cutors?'^ Under  this  harmless  shower  of  stones  we  turn  from 
men  to  God,  and  are  at  peace.  "Let  them  curse;  but  bless 
thou  ;  when  they  arise,  let  them  be  ashamed  ;  but  let  thy  servant 
rejoice.'"^ 

But  if  the  curse  be  not  causeless,  it  loill  come.  Jotham's  right- 
eous curse  came  upon  Abimelech  and  the  men  of  Shecheni."    Eli- 

1  Job  xxxvii.  6.  2  isa.  Iv.  10. 

3  Ibid.    Job  xxxviii.  26,  27.     Ps.  Ixv.  9—13  ;  civ.  1.3,  14.    Jain.  v.  7. 

4  1  Sam.  xii.  17,  18. 

5  Poole.     Chap.  xix.  10;  xxx.  21,  22.    Eccl.  x.  5—7.     Comp.  Ps.  xii.  8. 

6  Gen.  xii.  38—40.    Dan.  vi.  1—3.         t  Est.  iii.  1- G;  v.  11.         8  Luke  xvi.  10, 
9  Num.  xxii.  4 — 6 ;  xxiii.  S.     Deut.  xxiii.  4,  5.    Neh.  xiii.  2. 

10  1  Sam.  xvii.  43.  "  2  Sam.  xvi.  12.  i*  Jer.  xv.  10. 

13  Ps.  cix.  28.  1^  Jud.  ix.  5G,  57. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  413 

sha's  curse  fearfully  came  on  the  young  mockers  of  Bethel.'    The 

curs(!  abides  on  Jericho  from  generation    to  generation.^     And 

reader — if  thou  be  an  unconverted,   unbeUeving  siimer,   without 

love  to  thy  Saviour — there  is  a  curse  for  thee — not  causeless 

justly  deserved  ;  and  come  it  must— come  it  ivilU  Yea— lias  it 
not  aheady  come  from  thy  Maker  and  thy  God?* — thy  blessino^ 
and  thy  curse— awful  thought  !  coming  from  the  same  mouthi 
Nor  is  this  an  impotent  wishing  of  ill,  but  the  substance  of  God's 
everlasting  wrath  centering  in  thy  heart.  Oh  !  lice  from  it,  while 
time  is  given  ;  while  the  refuge  is  open  to  thee  \^  If  thou  be  un- 
der cover,  i7  shall  not  come.^  Thou  shall  rejoice  in  "  thy  redemp- 
tion from  it,"^  and  find  confidence  in  complete  security.^ 

3.  A  whip  for  the  horse,  a  bridle  for  the  ass,  and  a  rod  for  thefooVs  back. 

This  proverb  inverts  our  ideas.  We  should  have  given  the  bri- 
dle for  the  horse,  and  the  uhip  for  the  ass.^  But  the  Eastern 
asses  are  a  very  superior  race,  both  in  beauty  and  spirit ;  valuable 
property  to  their  owners.'"  The  bridle  is  necessary  to  curb  and 
to  guide  them  ;  while  the  horse—perhaps  badly  broken  in— may 
need  a  whip—if  dull,  to  accelerate  his  speed  ;  if  fiery,  to  correct 
his  temper."  Every  creature  subdued  for  the  service  of  man  needs 
his  appropriate  discipline.  The  Lord  "guides  his  children  with 
his  eye."  But  let  them  cultivate  a  pliable  spirit ;  "  not  as  the 
horse  and  the  mule,  whose  mouth  mwii  be  held  in  with  bit  and 
bridle."'"^  The  fool  neither  hears  the  voice,  nor  sees  the  directing 
eye.  He  will  be  ruled  neither  by  reason  nor  persuasion.  A  rod 
therefore  is  for  the  fools  back:''  Pharaoh  provoked  this  severe 
chastisement  at  the  hands  of  God  ;'*  the  men  of  Succoth  and  Pen- 
uel  at  Gideon's  hands. '^  Many  such  /o„\ .•  are  in  the  Church- 
self-willed,  full  of  conceit.  They  need  the  rod,  and  they  have  it.''" 
Discipline  is  the  most  probing  test.  What  is  its  fruit  ?  In  the 
child  submission  and  tenderness;'^  in  Me /of>;  (except  it  beat  out 
his  folly,''  which  is  too  often  a  desperate  case'^)  hardness  and  re- 
bellion.2"  Sad  indeed  is  it,  that  the  child  sometimes  needs  the  rod 
intended  for  the  fool's  back.  Yet  never  does  his  loving  Father 
use  it,  till  gentle  means  have  been  tried  in  vain.     O  my  God  !  use 

1  2  Kings  ii.  24. 

2  Jos.  vi.  2(;.     1  Kings  xvi.  34.     The  city  of  Palms  is  described  by  a  recent  traveller, 
as  an  assemblage  of  huts,  'so  low,  that  at  night  one  might  almost  ride  over  them  without  . 
being  aware  of  the  fact.'     (Three  Weeks  in  Palestine,  p.  89.)     Such  is  the  unchange- 
able truth  of  God !  '  f        ^  s 

3  Deut.  xxviii.  15;  xxix.  19,  20.     1  Cor.  xvi.  22. 

*  Chap.  iii.  33.     Zech.  v.  3,  4.  5  Gen.  xix.  17. 

6  Rom.  viii.  1.  7  Gal.  iii.  10,  13.  s  chap.  i.  33. 

9  Miciiaclis  was  so  positive  on  this  point,  that  he  altered  his  version  accordingly,  con- 
trary to  the  authority  of  all  versions  and  MSS. 

i»  Judg.  X.  3,  4  ;  xii.  13,  14.     2  Sam.  xvii.  23 ;  xix.  26. 

"  Paxton's  Natural  History  of  Scripture,  p.  221,  and  Parkhurst. 

«  Ps.  xxxii.  8,  9.  13  Chap.  x.  13;  xix.  29.  "  Ex.  x.  3. 

»5  Jud.  viii.  5—7,  16  16  2  Cor.  x.  6—11 ;  xiii.  2.  i'  Jer.  xxxi.  18—20. 

»8  2  Chron.  xxxiii.  11—13.  i9  Chap.  xvii.  10;  xxvii.  22. 

«»  2  Chron.  xxviii.  22.     Isa.  i,  5.    Jer.  v.  3. 


414  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

thine  own  wise  means,  to  save  me  from  my  own  waywardness, 
folly  and  ruin. 

4.  Answer  not  a  fool  according  to  his  folly,  lest  tliou  also  be  like  unto  him. 
5.  Answer  a  fool  according  to  his  folly,  lest  he  be  ivise  in  his  own  conceit. 

We  are  forbidden,  yet  commanded — to  answer  a  fool.  The 
reason  however  attached  to  each  rule  explains  the  apparent  con- 
tradiction.^ Both  together  are  a  wise  directory  for  the  treatment 
of  the  fool^  according  to  the  difference  of  character,  time,  or  cir- 
cumstance. Suppose  a  free-thinker  or  scoffer  at  religion,  showing 
the  desperate  ''folly  of  his  heart,  by  making  a  mock  at  sin,"^  by 
witty  and  profane  jestings,  or  specious  arguments  against  the  word 
or  ways  of  God.  Generally  speaking,  it  would  be  better  to  follow 
Hezekiah's  command  against  Rabshekah's  blasphemy — ■••  Answer 
him  not"^  Jeremiah  thus  turned  away  in  silence  from  the  folly 
of  the  false  prophets.^  If  however  we  are  constrained  to  reply — 
Answer  him  not  according  to  his  folly ;  not  in  his  own  foolish 
manner;  "not  rendering  railing  for  railing."^  Moses  offended 
here.  He  answered  the  rebels  according  to  their  folly^-passion 
for  passion,  and  thus  he  became  like  unto  them.^  David's  answer 
to  Nabal  was  in  the  same  degradation.'' 

But  what  may  be  at  one  time  our  duty  to  restrain,  at  another 
time,  and  under  different  circumstances,  it  maybe  no  less  our  duty 
to  do.  Silence  may  sometimes  be  mistaken  for  defeat.  Unan- 
swered words  may  be  deemed  unanswerable,  and  the  fool  becomes 
arrogant,  more  and  more  wise  in  his  own  conceit.^  An  answer 
therefore  may  be  called  for ;  yet  not  in  folly,  but  to  folly  ;  '  not  in 
his  foolish  manner,  but  in  the  manner  which  his  foolishness  re- 
quired f  not  according  to  his  folly,  but  according  to  thine  own  wis- 
dom. Our  words  should  be  sharp  as  rods.  The  fool's  back  needs 
them.  Such  was  Job's  answer  to  his  wife — grave,  convincing, 
silencing — "  Thou  speakest  as  one  of  the  foolish  w  omen  speaketh. 
What !  shall  we  receive  good  at  the  hand  of  God,  and  shall  we 
not  receive  evil?'"" 

Oh  !  for  wisdom  to  govern  the  tongue  ;  to  discover  "  the  time  to 
keep  silence,  and  the  time  to  speak  ;""  most  of  all  to  suggest  the 
"  word  fitly  spoken'"^  for  effective  reproof!  How  instructive  is  the 
pattern  of  our  great  Master !  His  silence  and  his  answer  w^ere 
equally  worthy  of  himself.  The  former  always  conveyed  a  digni- 
fied rebuke. '^  The  latter  issued  in  the  confusion  of  his  captious 
enemies.'^  Will  not  a  prayerful  meditative  study  communicate  to 
us  a  large  measure  of  his  divine  wisdom  ? 

'  Yet  the  learned  Dr.  Kcnnicott  was  so  strangely  stumbled  by  this  verbal  contradic- 
tion, as  to  propose  a  rash  emendation  of  the  text  from  the  Syriac  and  Targum,  which 
wholly  misses  the  point  of  the  text.     Dissert,  ii.  on  Heb.  Text  of  Old  Testament,  p.  369. 
2  Chap.  xiv.  9,  ^2  Kings  xviii.  36.     Comp.  Jud.  9.  *  Jer.  xxviii.  11. 

5  1  Pet.  iii.  9.  «  Num.  xx.  2—10.     Ps.  cvi.  33.  i  1  Sam.  xxv.  21,  22. 

8  Verse  12.  »  Fuller's  Harmony  of  Scripture.  i"  Job  ii.  9,  10. 

"  Eccl.  iii.  7.  12  Chap.  xv.  23;  xxv.  fl.  i3  Matt.  xvi.  1—4;  xxi.  23—27. 

J4  lb.  xxii.  46.     Luke  xiii.  17. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  415 

6.  He  that  sendeth  a  viessage  hy  the  hand  of  a  fool  cutteth  off  the  feet,  avd  dririk- 
eth  damage.  7.  The  legs  of  the  lame  are  not  equal :  so  is  a  parable  in  the  mouth 
of  fools.  8.  As  he  that  bindeth  a  stone  in  a  sling,  (putteth  a  precious  stone  in  a 
neap  of  stones,  Marg.)  so  is  he  that  giveth  honor  to  a  fool.  9.  As  a  thorn  goeth 
up  into  the  hand  of  a  drunkard,  so  is  a  parable  in  the  mouth  of  fools. 

Surely  this  diversified  exhibition  of  the  foolishness  of  folly  is  an 
incentive  to  the  study  of  heavenly  wisdom.  The  fool  is  utterly 
unfit  for  service.  When  a  message  is  sent  hy  his  hands,  he 
makes  so  many  mistakes,  careless  or  wilful,  that  it  is  like  bidding 
him  go,  when  we  have  cut  off  his  leg's.  Indeed  we  can  only 
drink  damage  from  his  commission.'  The  employment  of  the 
unbelieving  spies  spread  damage  of  discontent  and  rebellion 
throughout  the  whole  congregation.^  How  careful  should  we  be  to 
entrust  important  business  to  trustworthy  persons !  Fools  are 
either  unqualified  for  their  mission,  or  they  have  their  own  in- 
terests to  serve,  at  whatever  cost  to  their  masters.  Solomon  him- 
self drank  damage  by  employing  an  "industrious"  servant,  but  a 
fool  in  wickedness — who  "  lifted  up  his  hand  against  the  king" — 
and  spoiled  his  son  of  ten  parts  of  his  kingdom.^  Benhadad  drank 
damage  hy  sending  a  message  hy  tJie  hands  of  Hazael,  who 
murdered  his  master,  when  the  way  was  opened  for  his  own  selfish 
purposes.* 

^S'ee — again — hoit)  the  fool  exposes  his  shame.  Never  would  a 
lame  man  show  his  infirmity  so  much,  as  if  he  were  to  pretend  to 
feats  of  agility  or  strength.  Never  does  a  fool  appear  so  ridiculous 
as  when  making  a  show  of  wisdom.  It  only  creates  disgust.^  '  A 
wise  saying  doth  as  ill  become  a  fool,  as  dancing  does  a  cripple." 
A  j)arahle — 'an  authoritative  weighty  saying,'^ — in  his  mouth  be- 
comes a  jest.  "  Is  Saul  also  among  the  prophets  ?  Why  beholdest 
thou  the  mote  that  is  in  thy  brother's  eye,  and  yet  considerest  not 
the  beam  that  is  in  thine  own  eye  ?  Physician,  heal  thyself 
Thou  therefore  that  teachest  another,  teachest  thou  not  thyself!"^ 

Place  the  fool  in  honor.  TJie  sling  makes  fJie  stone  hound  in 
it  an  instrument  of  death. ^  The  honor  given  to  the  fool  makes 
him  a  curse  to  his  fellow-creatures.'"  The  prime  favorite  of  a 
despot  would  have  been  the  murderer  of  the  chosen  nation — had 
not  God  restrained  him.''  Dangerous  indeed  is  the  placing  un- 
qualified persons  in  authority,  '  It  is  like  putting  a  sword  or  a 
loaded  pistol  into  a  madman's  hand.''^ 

But  the  fool  does  mischief  also  unconsciously  to  himself     '  It 

1  Chap.  X.  26.     Contrast  xiii.  17;  xxv.  13. 

2  Num.  xiii.  32;  xiv.  1—4.  3  i  Kings  xi.  26—40.  *  2  Kings  viii.  8—15. 
5  Chap.  xvii.  7.     Comp.  Ecclus.  xx.  20.              6  Bp.  Patrick.  ''  Parkhurst. 

8  1  Sam.  xix.  24.     Matt.  vii.  3—5.     Luke  iv.  23.     Rom.  ii.  21. 

9  1  Sam.  xvii.  49,  50.  »"  .lud.  ix.  6.     1  Sam.  viii.  1—3.  n  Esth.  iii.  1—5. 

12  Scott.  Parkhurst,  and  other  critics  prefer  the  Marg.  reading— the  value  of  honor 
upon  a  fool  being  lost,  hke  a  precious  stone  covered  up  in  a  promiscuous  heap.  '  He 
that  setteth  a  foole  in  hye  dignite,  that  is  even  as  yf  a  man  dyd  caste  a  precious  stone 
upon  the  galous.'  Bp.  Coverdale — alluding  to  the  custom  of  throwing  a  stone  to  the 
heap  under  which  the  criminal  was  buried  The  reading  of  the  text  is  however  well 
supported  both  by  the  Vulgate  and  LXX. 


416  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

is  no  more  fit  for  a  fool  to  meddle  with  a  wise  speech,  than  for  a 
drunken  man  to  handle  a  tliorn-bush.'^  When  the  thorn  goes  up 
into  his  hand,  his  insensibility  only  makes  the  wound  inoreclcadly. 
Thus  the  fooVs  parable — liis  wise  and  sharp  sayings,  gathered  he 
scarcely  knows  whence— ,^o  iip  into  him  like  a  thorn — sharply 
pricking  his  conscience.  Yet  he  feels  no  compunction — no  alarm'- 
Sad  indeed  is  the  sight  (should  it  not  make  ris  tremble  lor  our- 
selves ?)  of  the  ungodly  prophet,  dealing  out  from  the  mouth  of 
God — yet  with  hardened  indiflerence — words  enough  to  '-make 
both  his  ears  to  ting^le."^ 

Such  is  the  fool — a  pest  to  his  fellow-creatures — awfully  respon- 
sible to  his  God  !  But  in  the  sacred  office  how  fearfully  is  this  evil  and 
responsibility  increased  !  The  great  message  sent  by  the  hands  of 
ungodly  servants,  brings  most  serious  damage  to  the  Church.^  The 
parable— om-  Divine  Master's  wise  and  holy  instruction — in.  the 
'mouth,  of  a  fool  is  perverted  and  contradicted  by  his  unholy  hfe. 
"  Unto  the  wicked  God  saith — What  hast  thou  to  do  to  declare  my 
statutes,  or  that  thou  shouldst  take  my  covenant  in  thy  mouth — 
seeing  thou  hatest  instruction,  and  easiest  my  words  behind 
thee?"^  'Almighty  God,  who  alone  worketh  great  marvels,  send 
down  upon  all  Bishops  and  Curates  the  healthful  spirit  of  thy 
grace ;'«  that  "stewards  faithful"  to  their  trust,^  "workmen  that 
need  not  to  be  ashamed,"** — true  and  authorized  "ambassadors  of 
Christ,"  may  be  multiplied  in  the  Church;  and  that /ooZ.v — ^un- 
faithful  ministers — may  be  rebuked  and  restrained. 

10.  The  great  God,  thai  fanned  all  things,  both  rewardeth  the  fool,  and  reward- 
eth  transgressors.  (A  great  man  grieveth  all ;  and  lie  hiretli  the  fool ;  he  hireth 
also  transgressors,  Marg.) 

It  is  difficult  to  fix  with  certainty  the  interpretation  of  this  Pro- 
verb.* All  however  expound  from  it  the  Divine  govermnent — 
direct  or  permissive.  Suppose  the  Great  One  to  be  God,  that 
formed  all  things.  He  proportions  exactly  the  reward  of  the 
wicked.'"  The  fool  is  responsible  for  sins  of  ignorance  ;  not  only 
for  the  little  he  knew,  but  for  the  much,  which — had  he  not  neg- 
lected the  means — he  might  have  known.  The  transgressor  is 
much  more  responsible  for  his  sins  against  knowledge,  warning, 
and  conviction.  And  at  "  the  day  of  revelation  of  the  righteous 
judgment  of  God,"  he  will  render  to  every  man  according  to  his 
deeds.  "The  servant  that  knew  his  Lord's  will,  and  prepared  not 
himself,  neither  did  according  to  his  will,  shall  be  beaten  with 
many  stripes.  But  he  that  knew  not,  and  did  commit  things 
worthy  of  stripes,  shall  be  beaten  with  few  stripes.'"' 

I  Bishop  Hall.  2  Comp.  Ecclus.  xix.  12.  3  Num.  xxiii.  xxiv. 

4  1  Sam.  ii.  17.  Jcr.  xxiii.  15.  Hence  the  solemn  responsibility  of  the  Ordination 
Rule.     1  Tim.  v.  22. 

5  Ps.  1.  k;,  17.  6  Liturcry.  7  1  Cor.  iv.  1,  2.  »  2  Tim.  ii.  15. 

9  Our  venerable  translators  have  supplied  with  some  doubtfulness  an  ellipsis  jf  the 
principal  term.  The  word  in  the  orijrinal  may  mean  either  the  Great  God,  or  a  great 
man.     Nor  does  the  construction  clearly  determine  either  meaning. 

»»  Psalm  xxxi.  23.     Isa.  iii.  11.  u  Rom.  ii.  5,  (i.     Luke  xii.  47,  48. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  417 

Or  suppose  the  Great  One  to  be  a  mighty  Prince — powerful 
in  forming  the  minds,  character,  and  principles  oi  all  around  him. 
If  he  be  taught  to  "rule  in  the  fear  of  God,"'  will  not  he  reward 
the  fool  and  the  transgressor — the  ignorant  and  the  presumptuous  ? 
For  how  can  his  kingdom  prosper  upon  the  encouragement  of  the 
wicked  P 

Or  if  he  he  a  loicked  prince,  he  grieveth  all  by  his  countenance 
of  sin  ;  hiring  transgressors  as  instruments  of  his  will.^  Still  is 
it  the  government  of  God.  The  sceptre  is  in  the  hands  of  unlimited 
power,  wisdom,  and  goodness.  "  The  wicked  are  his  sword— his 
hand— the  rod  of  his  anger,  and  the  staff  of  his  indignation."* 
Shall  we  then  "  reply  against  God  ?"  Reverence,  faith,  humility, 
patience,  expectation,  are  graces  of  the  Lord's  children.  "  Clouds 
and  darkness  are  round  about  him ;  righteousness  and  judgment 
are  the  habitations  of  his  throne.''^  There  is  no  sleeping  of  his 
Providence;  no  interruption  of  his  Government.  We  are  living 
only  in  a  preparatory  state.  The  veil  will  soon  be  lifted  up,  and 
the  grand  consummation  will  explain  all.  Fools  and  tratisgres- 
sors  will  receive  their  just  reivard  ;  and  one  universal  chorus  will 
burst  from  heaven— "  Who  shall  not  fear  thee,  O  Lord,  and 
glorify  thy  name  ?  For  thou  only  art  holy ;  for  thy  judgments  are 
made  manifest."^ 

11.  As  a  dog  reiurneih  to  his  vomit,  so  a  fool  returneth  to  his  folly. 

And  is  this  the  picture  of  man — "  made  a  little  lower  than  the 
angels"'— yea— "made  in  the  likeness  of  God  7"^  Who  that  saw 
Adam  in  his  universal  dominion,  sitting  as  the  monarch  of  creation ; 
summoning  all  before  him;  giving  to  each  his  name,  and  receiving 

in  turn  his  homage' — who  would  have  conceived  of  his  children 

sunk  into  such  brutish  degradation  ?  The  tempter's  promise  was 
— "  Ye  shall  be  as  gods.'""  The  result  of  this  promise  was— 'Ye 
shall  be  as  beasts.'  The  vilest  comparisons  are  used  to  show  man's 
loathsomeness  in  the  sight  of  God.  '  Do  any  feel  disgusted  at  the 
allusion  ?  Let  them  remember  that  the  emblem  is  far  less  filthy, 
than  the  thing  denoted  by  it ;  and  that  the  whole  race  of  animals 
does  not  afford  any  thing  so  debasing,  as  not  to  be  far  outdone  by 
the  excesses  of  libertines,  drunkards,  and  gluttons.'"  We  natu- 
rally turn  away  with  sickening  from"  this  sight.  Would  that  we 
had  the  same  disgust  at  the  sin,  which  it  so  graphically  portrays  ! 
Would  that  uc  might  abhor  ourselves  for  that,  which  God  infinitely 
abhors  in  us  ! 

The  Aposlle  uses  this  "true  proverb"  to  describe  the  awful  con- 
dition of  apostates'2_temporary  conviction,  unaccompanied  with 
real  conversion  of  heart,  and  falling  away  to  desperate  hardness. 
Many  reasons  may  produce  disgust  in  the  sinner's  mind  to  his /o%. 

'  2  Sam.  xxiii.  3.  2  chap.  xxv.  5.     2  Chron.  xxviii.  t— 8;  xxxiii.  1— II. 

3  Jud.  IX.  4.     1  Kings  xxi.  10.  *  Psalm  xvii.  13,  14.     Isa.  x,  5. 

5  Ps.  xcvii.  2,  6  Rev.  xv.  4.  7  Ps.  viii.  5. 

8  Gen.  i.  26.  9  Gen.  ii.  20.  '<•  lb.  iii.  5. 

"  Scott.  u  2  Pet.  ii.  20—22. 

53 


418  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

He  may  loathe,  and  for  a  while  relinquish,  it.  It  has  proved  so 
fraught  with  misery;'  its  very  pleasures  so  impregnated  with 
poison;  that  no  wonder  if  he  make  an  occasional,  or  even  a  strong, 
effort  to  be  rid  of  it.  But  when  the  sickness  has  passed  away,  the 
sweetness  of  the  forbidden  fruit  again  comes  to  mind ;  and  as  a 
dog  returneth  to  his  vo7nit — to  the  food  which  had  caused  his  sick- 
ness ;  so  a  fool  returneth  to  his  folly — to  that,  which  had  been  his 
hurt  and  shame. 

Thus  greedily  did  Pharaoh  return  from  his  momentary  convic- 
tion ;'^  Ahab  from  his  feigned  repentance  ;^  Herod  from  his  partial 
amendment;^  the  drunkard  from  his  brutish  insensibility''— all  to 
take  a  more  determinate  course  of  sin— to  take  their  final  plunge 
into  ruin.  Even  a  superficial  knowledge  of  Christ  is  no  preserva- 
tive to  an  unrenewed  heart.®  The  "  house  may  be  swept"  of  out- 
ward sin,  "  and  garnished"  with  external  holiness.  But  if  it  be 
"  empty  ;"  if  the  Divine  inhabitant  be  not  heartily  welcomed,  the 
former  possessor  will  quickly  return,  and  tenant  it  as  his  fixed  home 
with  sevenfold  destruction.'' 

Is  not  sin  then  justly  termed /o//y  7  Does  not  the  God  of  Truth 
pronounce  it  to  be  so  now  ?  Will  not  every /oo/ confess  it  to  be  so 
at  the  end,  when  its  wages  shall  be  fully  paid  in  "  shame  and  ever- 
lasting contempt  ?"^  Child  of  God — hearken  to  thy  Father's  voice 
of  "  peace."  But  ponder  also  his  solemn  warning  to  "  his  people 
and  to  his  saints — Let  them  not  turn  again  to  folly. ''^^ 

12.  Seest  thou  a  man  wise  in  his  own  conceit?  there  is  more  hope  of  a  fool  than 
of  him. 

Seesf  thon  the  man?  God  means  to  point  at  him.'"  There  is 
something  to  be  learned  from  him.  He  castles  himself  up  in  his 
own  conceit.  He  is  fit  to  be  a  standard  ;  for  the  false  persuasion 
that  he  has  gained  wisdom,  utterly  precludes  him  from  gaining  it. 
He  thinks  himself  wise  because  he  knows  not  what  it  is  to  be 
wise.''  His  wisdom  is  "  science,  falsely  so  called."'^  For  he  has 
yet  to  learn  the  first  lesson  in  the  school — his  own  folly — a  lesson 
not  to  be  learned  without  severe  exercise.  "  Let  no  man  deceive 
himself.  If  any  man  among  you  seemeth  to  be  wise  in  this  world, 
let  him  become  a  fool,  that  he  may  be  wise."'^  There  is  more  hope 
of  the  fool,  who  knows  himself  to  be  one.  The  natural  fool  has 
only  one  hindrance — his  own  ignorance.  The  conceited  fool  has 
two — ignorance  and  self-delusion. 

It  was  our  Lord's  cutting  reproof  to  the  conceited  Pharisees — 
"  The  publicans  and  harlots  go  into  the  kingdom  of  heaven  be- 
fore you.'"^  It  was  his  charge  against  the  Laodicean  Church — 
"  Because  thou  sayest — I  am  rich,  and  increased  in  goods,  and 

»  Chap.  xiii.  15.  2  Ex.  viii.  8,  15;  ix.  27,  31,  35. 

3  1  Kings  xxi.  27—29;  xxii.  6,  37.  ^  Mark.  vi.  20—27.        s  chap,  xxiii.  35. 

6  2  Pet.  ii.  20,  21.  ■>  Matt.  xii.  43—45.  «  Dan.  xii.  2. 

9  Psahn  Ixxxv.  8.     Comp.  John  v.  14;  also  Eccl.  xxi.  1.  '"  Chap.  xxii.  29. 

»  1  Cor.  viii.  2.     Gal.  vi.  3.  12  1  Tim.  vi.  20. 

13  1  Cor.  iii.  IS.     Comp.  Chap.  iii.  7.     Rom.  xii.  3,  16.  1  Matt.  xxi.  31. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  419 

have  need  of  nothing- ;  and  knowest  not,  that  thou  art  wretched, 
and  miserable,  and  poor,  and  blind,  and  naked.'"  The  prodigal 
fool,  running  into  all  "  the  excesses  of  riot,"  is  more  open  to  convic- 
tion, than  the  man,  who  prides  himself  upon  his  decorous  religion.* 
To  the  profane  and  ungodly  we  must  go.  But  to  bring  a  warning 
to  him,  he  conceives  to  be  knocking  at  the  wrong  door — "  God  !  I 
thank  thee,  that  I  am  not  as  other  men  are"^ — is  his  heart's  lan- 
guage before  God.  "  Stand  by,  I  am  holier  than  thou"* — is  his 
haughty  rule  with  his  fellow-sinners.  Offer  him  light.  He 
*'  walks  in  the  light  of  his  own  fire."^  Offer  him  life.  He  is  "  ahve" 
in  his  own  eyes.^  Offer  him  food.  His  "full  soul  ioatheth  the 
honey-comb  1'"^ 

Lord  !  preserve  me  from  this  hopeless  delusion.  Pull  down  all 
my  pride  and  fancied  wisdom.  Take  the  blind  from  mine  eyes, 
that  I  may  know  what  I  am  in  thy  sight.  "  Clothe  me  with  humili- 
ty" from  the  soul  of  the  foot  to  the  head. 

13.  The  slothful  man  saith,  There  is  a  lion  in  the  way;  a  lion  in  the  streets.^ 
14.  As  the  door  turneth  upon  his  hinges,  so  doth  the  slothful  upon  his  bed.  15.  The 
slothjul  man  hideth  his  hand  in  his  bosom;  it  grieveth  him  to  bring  it  again  to  his 
mouth.^  1 6.  The  sluggard  is  wiser  in  his  own  conceit  than  seven  men  that  can 
render  a  reasonJ^ 

The  counterpart  to  these  illustrations  may  be  seen  in  the  man 
dozing  away  his  life  in  guilty  idleness ;  without  an  object,  and 
therefore  without  a  spring  for  exertion.  But  let  us  look  at  the 
picture,  as  it  more  frequently  meets  our  eye  in  the  Church. 

The  slothful  man  is  utterly  reluctant  to  his  work.  When 
therefore  his  indolence  is  disturbed,  he  is  ingenious  in  inventing 
excuses,  and  fancying  dangers,  which  have  no  real  existence.  For 
'he,  who  has  no  mind  to  labor,  never  wants  pretences  for  idleness."' 
Perhaps  liis  insincerity  may  lull  his  conscience  to  sleep  in  his  false 
excuses.  Were  it  as  easy  to  be  spiritual  as  to  wish  to  be  so,  who 
would  not  be  a  Christian  ?  If  religion  were  only  one  great  effort, 
soon  to  be  accomplished,  it  would  be  worth  the  struggle.  But  to  see 
no  end  of  the  toil — duty  upon  duty — trouble  following  trouble — no 
breathing  time  of  peace — is  an  appalling  hindrance.  And  there- 
fore a  fierce  lion  in  the  way^"^ — a  lion  in  the  streets  ('a  bugbear 
rather  than  a  lion"^)  excuses  him  from  a  decided  profession. 

We  wonder  not  that  he  shrinks  from  his  work.  He  loves  his 
bed  of  ease.  Here  he  turneth  himself,  as  the  door  upon  his  hinges 
— moving  indeed,  but  making  no  progress.  He  works  from  one 
excuse  to  another,  but  never  removes  from  his  place.  Difficulties 
hinder  him  from  going  forward.  Conscience  keeps  him  from  going 
backward.  And  therefore,  like  the  door  upon  his  hinges,  where 
he  was  one  day,  one  year,  there  he  is  found  the  next.     He  moves 

»  Rev.  iii.  17.     Comp.  xxx.  12,  13.  2  Luke  xv.  11—18,  with  John  ix.  40,  41. 

3  Luke  xviii.  11.     See  Bunyan's  Picture  of  Ignorance.  *  Isa.  Ixv.  5. 

5  Isa.  1.  11.  6  Rom.  vii.  9.  ^  Chap,  xxvii.  7. 

8  Chap.  xxii.  13.  9  Chap.  xix.  24. 

1"  '  Than  seven  men  that  sytt  and  teach.'    Bp.  Coverdale.  ^'  Bp.  Patrick. 

**  Scott.  13  Bp.  Sanderson's  Sermon  on  Heb.  xii.  3. 


420  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

within  a  scanty  round  of  duties,  always  beginning,  never  finishing, 
his  work ;  determining  nothing  ;  not  quite  at  ease ;  yet  with  no 
heart  for  exertion.  Stretched  upon  his  bed  of  sloth — he  cries — O 
that  this  were  working  !  O  that  I  could  raise  my  heart  to  heaven  ! 
But  is  heaven  to  be  gained  by  complaining  and  wishing? 

Nay — even  the  most  needful  exertion  is  grievous  to  him.  Sup- 
pose him  to  have  arisen  from  his  bed,  his  case  is  not  improved.  Ease 
is  still  his  cry.  How  to  preserve  it,  his  only  care.  He  hides  his^ 
hand  in  his  bosom  for  the  co/c?,  and  never  makes  an  effort  to  bring 
it  to  his  mouth  for  his  necessary  food.'  Thus  for  the  want  of  the 
most  trifling  exercise  he  starves  his  soul,  though  the  bread  of  life 
is  put  before  him.  No  marvel — if  his  life — instead  of  "  a  continual 
feast" — is  a  constant  vexation. 

And  yet  withal — such  is  the  strange  union  of  self-complacency 
with  folly — this  worthless  being — a  mere  "  cumberer  of  the  ground" 
— prides  himself  upon  his  superior  wisdom.*^  Not  giving  himself 
the  trouble  to  think,  he  sees  none  of  the  diflliculties  that  are  obvious 
to  a  considerate  mind,  and  arrives  with  speed  at  the  most  unrea- 
sonable conclusions.  He  will  not  be  beaten  out  of  his  sloth.  Any 
wise  man  could  render  a  reason  for  his  conviction.  But  he  is 
wiser  in  his  own  conceit  than  them  all.^ 

In  how  many  striking  lights  is  sloth  presented  in  this  book  !  Do 
I  not  think  too  slightly  of  it?  Let  me  look  closely — in  what  re- 
spect am  I  influenced  by  it — bodily,  mentally  or  spiritually?  Does 
it  never  follow  me  throughout  my  work — to  my  knees — to  my 
Bible-reading?  Do  I  not  excuse  myself  from  work  of  painful  ef- 
fort? Or  when  conscience  forces  me  to  it,  how  is  it  done?  O  my 
God,  enable  me  to  resist  this  paralysis  in  every  shape !  If  just 
about  to  resolve,  let  me  propose  my  work  to  myself  as  to  be  done 
with  full  purpose  of  heart ;  not  opposing  difficulties  to  necessity ; 
not  allowing  heartless  despondency.  What  if  after  all,  my  faith  be 
a  fancy — my  hope  a  delusion  ?  Self-suspicion  is  the  first  awaken- 
ing of  the  soul — "  Search  me,  O  my  God."^ 

Well  is  it,  if  the  slumber  be  only  a  little  roused  ;  far  better,  if  the 
eyes  are  fully  opened.  Active  simple  faith  carries  us  onward,  in  the 
faces  of  the  lions  in  the  way,  seeming  to  stand  open-mouthed  to 
devour  us.  It  is  a  special  mercy  to  realize  the  holy  violence  of  the 
conflict.  Bunyan  puts  his  pilgrims  under  the  conduct  of  Great- 
heart  for  their  encouragement.  Heaven  never  will  be  won  by 
folded  arms.     "  The  violent  take  it  by  force."^ 

17.  He  that  passeth  by,  and  meddleth  with  strife  belonging  not  to  him,  is  like  one 
that  taketh  a  dog  by  the  ears. 

If  we  would  honor  our  God  in  our  Christian  path,  we  must  take 
time  at  every  step,  for  prayer,  and  for  the  exercise  of  a  sound  judg- 
ment.    Else  we  shall  often  rush  on  unbidden  to  our  loss.    To  take 

'  Eccl.  iv.  5.  2  Verse  12. 

3  Seven  men — the  number  of  perfection.    Coinp.  Am.  i.  3,  6,  9,  13 ;  ii.  4,  6. 

4  Ps.  cxxxix.  23,  24.  5  Matt.  xi.  12. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  421 

a  dog  by  the  ears  will  bring  good  reason  to  repent  of  our  folly. 
To  meddle  with  strife  belonging  not  1o  us  will  surely  bring  its 
trouble* — its  own  cross — not  our  Masters.  A  wide  difference  is 
rnade  between  "  suffering  as  a  busy-body,  and  suffering  as  a  Chris- 
tian." The  one  the  Apostle  links  with  "murderers,  and  thieves, 
and  evil  doers."  To  the  other  he  gives  the  dignified  exhortation— 
"  Let  him  glorify  God  on  their  behalf."^  If  we  must  not  "  go  forth 
hastily  to  strive"^  in  our  own  cause,  still  less  in  our  neighbor's. 
This  is  "entering  into  contention" — the  wantonness  of  the  fool.^ 

Even  with  Christian  intentions  many  of  us  are  too  fond  of 
meddling  ivith  strife  not  belonging  to  us.  We  constitute  our- 
selves too  readily  judges  of  our  neighbor's  conduct.  Neutrality  is 
often  the  plain  dictate  of  prudence.  Uncalled  for  interference  sel- 
dom avails  with  the  contending  parties;  while  the  well  meaning 
mediator  involves  himself  in  the  strife  to  his  own  mischief.  Our 
blessed  Master  reads  us  a  lesson  of  godly  wisdom.  He  healed  the 
contentions  in  his  own  family.  But  when  called  to  meddle  icith 
strife  belonging  not  to  him,  he  gave  answer — "  Who  aiiade  me  a 
judge  or  a  divider  over  you  ?"^ 

Must  we  then  "suffer  sin  upon  our  brother  ?"«  Certainly  not. 
But  we  should  ponder  carefully  the  most  effectual  mode  of  restrain- 
ing his  sin.  We  do  not  forget  the  special  "  blessing  to  the  peace- 
makers."^ But  the  true  peacemaker,  while  he  deplores  the  strife, 
well  knows,  that  interference  in  the  moment  of  irritation  will  kindle, 
rather  than  extinguish,  the  fire.  Self-control,  however,  with  him  is 
not  indifference.  He  commits  the  matter  to  Him,  whose  strength 
and  wisdom  he  so  greatly  needs.  He  will  seize  the  first  moment 
for  favorable  remonstrance ;  "  and  a  word  spoken  in  due  season, 
how  good  is  it  !"=*  Indeed  the  common  intercourse  of  life  much  re- 
quires that  "wisdom,  which  dwelleth  with  prudence."^  "Who  is 
a  wise  man,  and  endued  with  knowledge  among  you  ?  Let  him 
show  out  of  a  good  conversation  his  works  with  meekness  of 
wisdom."'" 

18.  As  a  madman  who  casteth  firebrands,  arrows  and  death.  19.  So  is  the  man 
that  deceivetk  his  neighbor,  and  saith,  Am  not  I  in  sport  ? 

How  little  does  the  thoughtless  man  consider  the  misery,  which 
his  wantonness  occasions  to  others  !  He  bears  no  malice he  in- 
dulges no  revenge.  It  is  the  pure  love  of  mischief.  He  carries  on 
a  scheme  of  imposition  as  harmless  play.  His  companions  com- 
pliment him  upon  his  adroitness,  and  join  in  the  laugh  of  triumph 
over  the  victim  of  his  cruel  jest.  But  "  sporting  with  their  own 
deceivings"^^ — is  a  black  mark  of  ungodliness.  What  the  man 
calls  sport.^^  the  Lord  regards  as  the  work  oithe  madman,  scatter- 
ing murderous  in\sd\\Qf— firebrands,  arrows  and  death — '  There 

1  See  1  Kings  xxii.  4,  32.  2  i  Pet.  iv.  15, 16. 

3  Chap.  XXV.  8.  4  Chap,  xviii.  6 ;  xx.  3. 

5  Matt,  xviii.  1— G ;  xx.  24—28,  with  Luke  xii.  13,  14.  «  Lev.  xix.  17. 

7  Matt.  V.  9.  8  Chap.  xv.  23.  s  Chap.  viii.  12. 

»"  James  iii.  13.  n  2  Pet.  ii.  13.  "2  Chap.  x.  23. 


422  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

is  little  difference  in  this  case  betwixt  fraud  and  fury.  He  that 
purposely  deceives  his  neighbor,  under  a  colour  of  jest,  is  no  less 
prejudicial  to  him  than  a  lunatic,  that  doth  wrong  out  of  frenzy 
and  distemper."  This  awful  line  however  is  drawn.  Whereas 
the  madman  is  irresponsible  for  his  actions,  the  deceiver  is  account- 
able to  God  and  his  fellow-creatures.  '  He  that  sins  in  jest,  must 
repent  in  earnest ;  or  his  sin  will  be  his  ruin.'^ 

'  What  hath  a  Christian" — saith  Bernard — 'to  do  with  jesting?' 
Let  him  practically  observe  the  wholesome  caution  against  it  as 
"  not  convenient."^  Let  him  diligently  cultivate  the  valuable  gra- 
ces of  seriousness,  consideration,  and  self-discipline.  Let  him  study 
the  spirit  as  well  as  the  rules  of  the  Gospel,  and  honor  his  Master's 
image  embodied  in  his  rules. 

20.  Where  no  wood  is,  there  the  fire  goeth  out :  so  ichere  there  is  no  talebearer, 
the  strife  ceaselh  (is  silent,  Marg.)  21.  As  coals  are  to  burning  coals,  and  wood 
to  fire :  so  is  a  conlenLious  man  to  kindle  strife.  22.  The  words  of  a  talebearer 
are  as  tvounds,  and  they  go  down  into  the  innermost  parts  (chambers,  Marg.)  of 
the  belly.* 

The  busy  tongue  makes  work,  where  it  does  not  find  it.  Hence 
the  talehearef  s  employment — that  despicable  trade  !  So  deeply- 
rooted  is  the  principle  of  self-love,  that  '  man  is  naturally  his  own 
grand  idol.  He  would  be  esteemed  and  honored  by  any  means ; 
and  to  magnify  that  idol  self,  he  kills  the  name  and  esteem  of 
others  in  sacrifice  to  it."^  Real  virtue  revolts  from  this  base  and 
abominable  selfishness. 

The  fire  of  holy  zeal  seizes  on  things  nearest  home.  This  is  a 
wildfire  scattering  its  destruction  abroad.  The  tale-bearer  should 
be  looked  on  as  an  incendiary.  His  "  tongue  is  a  fire,  itself  set  on 
fire  of  hell."^  His  raking  up  old  and  forgotten  tales  supplies  the 
fuel,  without  which  the  fire  of  strife,  as  ichere  no  wood  is,  goeth 
out.  To  quench  the  flame  we  must  take  away  the  fuel.  We  must 
remove  the  talebearer ;  stop  him  in  his  words ;  compel  him  to  pro- 
duce his  authority  ;  face  him,  if  possible,  with  the  subject  of  his  tales. 
This  decisive  course  will  prevent  a  mass  of  slander,  and  put  him  to 
shame.''  Near  akin  is  the  contentious  man.  His  mischief  indeed  is 
more  open.  His  determination  to  have  the  last  word  is  as  coals  to 
burning  coals,  and  wood  to  the  fire.^  It  keeps  up  the  flame, 
kindled  perhaps  by  a  mere  angry  word  or  a  contemptuous  look ; 
and  which,  but  for  this  constant  succession  of  fuel,  might  quickly 
have  been  extinguished.  Do  we  never  aim  at  the  wit  of  a  sharp 
answer,  that  "stirreth  up  anger,"  rather  than  at  the  wisdom  and 
grace  of  "  a  soft  answer,  that  turneth  away  wrath  ?"^ 

The  talebearer^ s  wounds  are  however  the  most  dangerous. 
They  go  down  into  the  chambers — the  vitals  of  the  heart.  Only 
one  noiseless  word  may  be   the  stab  of  death.     But — ^however  he 

1  Bishop  Hall.  2  Henry.  3  Eph.  v.  4. 

•»  Chap,  xviii.  8.  '  I>eighton  on  1  Pet.  ii.  17.     Comp.  Jer.  ix.  4. 

6  Jam.  iii.  6.     Comp.  chap.  xvi.  27.  "^  Chap.  xxv.  2'ii.     Comp.  xxii.  10. 

8  Chap.  XV.  18 ;  xvi.  28 ;  xxix.  22.    2  Cor.  xii.  20.  »  Chap.  xv.  1. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  423 

may  escape  for  awhile — all  his  secret  sins  shall  "  be  set  before  his 
eyes,"  and  his  wanton  trifling  with  his  brother's  character  be  justly 
recompensed.' 

Are  we  closely  watching  against  these  sins  ?  Do  we  carefully 
damp  the  rising  flame  of  contention  ?^  Do  we  resist  the  tempta- 
tion to  speak  needlessly  of  the  faults  of  others '?  We  may  feel  in- 
dignant at  the  charge  of  talebearing.  Yet  how  many  degrees  are 
there  of  this  vice  !  It  requires  no  ordinary  exercise  of  Christian 
discipline  to  maintain  the  silence  of  charity,  and  to  regulate  both 
the  tongue  and  the  ear  within  its  well-advised  limits.^ 

23.  Burning  lips  and  a  wickedheart  are  like  a  potsherd  covered  with  silver  dross. 

24.  He  thai  hateth,  dissembleth  with  his  lips,  and  layeth  up  deceit  within  him. 

25.  When  he  speaketh  fair,  believe  him  not:  for  there  are  seven  abominations  in  his 
heart.  26.  Whose  haired  is  covered  by  deceit,  his  wickedness  shall  be  showed  before 
the  whole  congregation.  27.  Whoso  diggeth  a  pit  shall  fall  therein  :  and  he  that 
rolleth  a  stone,  it  ivill  return  upon  him. 

The  sin  here  described  is  a  disgrace  to  society  !  Yet  is  it  often 
covered  with  a  flattering  garb,  as  the  worthless  potsherd  with  a 
thin  coat  of  silver.  "  The  tongue  of  the  just  is  as  choice  silver." 
Here  is  only  silver  dross — "  the  heart  of  the  wicked,  which  is  no- 
thing worth  ;"^  lij}s  burning  with  warm  affection,  yet  covering  a 
heart  filled  with  malice  and  wickedness.^  Such  were  the  lips  of 
Joseph's  brethren,  when  "  they  rose  up  to  comfort  their  father"  un- 
der the  bereavement  which  they  had  brought  upon  him.^  Such 
was  Absalom's  smooth  hypocrisy.^  Such  were  the  traitor's  lips 
and  heart,  uniting  with  the  rest  in  protestations  of  faithfulness  ; 
yet  "  betraying  the  Son  of  man  with  a  kiss."^  An  open  enemy 
could  be  much  better  borne. ^  The  cant  of  hypocrites,  the  benevo- 
lence of  infidels,  the  smooth  enticement  of  the  false  "  angel  of 
light,"  all  answer  to  this  strong  figure. 

Often  also  when  the  lips  do  not  burn,  there  is  dissembling  of 
the  liatred.  "  Cain  talked  with  his  brother  in  the  field,"  while 
murder  was  in  his  heart.'"  Saul  pretended  to  honor  David,  while 
he  was  plotting  his  ruin."  Absalom  dissembled  with  his  brother, 
by  seeming  to  let  him  alone,  and  for  two  years  laying  up  de- 
ceit loithin  him.^^  Joab  covered  his  murderous  intentions  with 
peaceable  profession.'^ 

Christian  prudence  will  guard  against  credulity,'*  which  is  in  fact 
the  "  harmlessless  of  the  dove,"  without  "the  wisdom  of  the  ser- 
pent.""^ This  weakness  cost  Gedaliah  his  life.'«  A  sounder  spirit 
saved  Nehemiah  from  the  snare  of  his  malignant  adversaries." 

I  Psalm  1.  20 ;  lii.  1—5.  2  Chap.  xvii.  14.     Gen.  xiii.  8,  9. 

3  Dr.  South  recommends  '  the  tale-bearer  and  the  tale-hearer  both  to  be  hanged  up, 
back  to  back,  only  the  one  by  the  tongue,  the  other  by  the  ear.'  *  Chap.  x.  20. 

5  Ibid  verse  17.  Ps.lv.  21.  Comp.  Ecclus.  xix.  26— 28.  See  Bunyan's  description 
of  the  town  of  '  Fair-Speech.' 

6  Gen.  xxxvii.  25.  7  2  Sam.  xv.  1—9.  ^  Matt.  xxvi.  35.     Luke  xxii.  47,  48. 
9  Ps.  Iv.  12—14.       10  Gen.  iv.  8.       "  1  Sam.  xviii.  17,  21.       i^  2  Sam.  xiii.  22—28. 

13  Ibid.  iij.  27;  xx.  9,  10.     Comp.  Gen.  xxxiv.  15—25.     Ps.  xxviii.  3;  Iv.  20. 

II  Jer.  ix.  8;  xii.  6.     Mic.  vii.  5.     Comp.  Ecclus.  xii.  10—17.  '*  Matt.  x.  16. 
16  Jer.  xl.  14 ;  xh.  6,  7.                               '^  Neh.  vi.  1-4. 


424  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

The  source  of  this  wickedness  gives  good  reason  for  distrust. 
There  are  seven  abominations  in  his  heart — a  great  variety'  of 
abomviations  closely  folded  up — only  within  the  ken  of  that  heart- 
searching  eye,  "  before  whom  all  secret  things  are  naked  and 
open."^  And  here  lies  the  root  of  the  disease.  'A  guileful  heart 
makes  guileful  tongue  and  lips.  It  is  the  workhouse,  where  is  the 
forge  of  deceit  and  slander;  and  the  tongue  is  only  the  outer  shop, 
where  they  are  mended  ;  and  the  lips  the  door  of  it ;  so  then  such 
ware  as  is  made  within,  such  and  no  other  can  be  set  out.  P\om 
evil  thoughts,  evil  speakings  ;  from  a  deceitful  heart,  guileful  words, 
well- varnished,  but  lined  with  rottenness.'^  Oh  !  let  this  despica- 
ble character  be  a  beacon  to  us  to  shun  all  approaches  to  false 
dealings.  Better  to  risk  giving  offence  by  faithfulness  (though  let 
this — ^so  far  as  conscience  allows — be  avoided)  rather  than  cover 
our  hatred  by  flattering  words. 

Disseynhling  never  answers  in  the  end.  The  Providence  of 
God  brings  dark  deeds  to  light — "  The  voice  of  Abel's  blood  cried 
from  the  ground."*  "  Some  men's  sin's  are  open  beforehand, 
going  before  to  judgment ;  and  some  men  they  follow  after."* 
The  hand  strips  off  the  mask,  and  exposes  the  flatterer  to  shame. 
His  seveti  abominations  shall  be  proclaimed — if  not  more  privately 
— at  least  before  the  ivhole  congregation,  when  all  shall  appear 
before  men  and  angels  as  they  really  are,  and  when  all  hypocrites 
shall  receive  their  just  recompense  of  "  everlasting  contempt."^ 

Often  no.  "ver  does  retribution  reach  the  offTender  in  this  world — 
'He  will  fall  into  the  pits,  which  he  has  bestowed  pains  to  dig  for 
his  neighbor,  and  be  crushed  by  the  stone  which  he  meant  to  roll 
upon  him."'  Even  the  place  of  sinning  is  sometimes  made  the 
place  of  punishment.8  Those  who  plot  mischief  for  others,  will  be 
overwhelmed  with  it  themselves.^  Moab  in  attempting  to  curse 
Israel,  fell  himself  under  the  curse  of  God.'"  Haman's  gallows  for 
Mordecai  was  his  own  "promotion  of  shame.'"'  The  enemies  of 
Daniel  were  devoured  in  the  ruin  which  they  plotted  against  him.'*^ 
Thus  does  God  "take  the  wise  in  his  craftiness'"* — "•  the  wicked 
in  his  wickedness.""  The  death  of  Christ,  which  was  to  be  the 
means  of  w^arding  off  national  judgment,  was  the  just  cause  of  the 
deprecated  scourge. '^  The  malice  that  meditates  the  evil,  is  often 
the  cause  of  its  own  overthrow.  What  an  Aceldama  would  this 
world  be,  but  for  the  restraining  grace  of  God  !  Oh  !  may  my 
heart,  my  soul,  every  member,  every  principle,  not  only  be  re- 
strained from  hateful  passions  ;  but  be  imbued  with  the  spirit  of 
the  Gospel,  and  consecrated  to  the  service  of  God  ! 

1  Bp.  Hall.     Verse  16 ;  xxiv.  16. 

2  Jer.  xvii.  10.     Heb.  iv.  13.  3  Leighton  on     Pet.  iii.  10. 
^  Gen.  iv.  10.     Comp.  Acts  xxiii.  12—16.  s  i  Tim.  v.  24. 

*  Luke  xii.  1,  2.  "<  Scott  in  loco.     Ecclus.  xxvii.  25 — 27. 

8  1  Kings  xxi.  19,  with  2  Kings  ix.  26.     Coinp.  Jer.  vii.  31,  32. 

9  Ps.  vii.  15,  16;  ix.  15;  x.  2,  Ivii.  6.  Eccl.  x.  8.         i"  Num.  xxii.  1—6;  xxiv.  17. 
"  Chap.  iii.  35.     Esth.  vii.  10.  '2  Dan.  vi.  25.  i3  job.  v.  13. 

»  Chap.  xi.  5,  6.  is  John  xi.  50,  with  Matt,  xxiii.  32,  38. 


EXPOSITION    OP    THE    BOOK    OF    PROVERBS.  425 

28.  A  lying  tongue  hateth  those  that  are  affi'wted  by  it ;  and  a  Jlaiterin<y-  mouth 
tporketh  ruin.  " 

Rarely  do  we  see  a  solitary  sin.  One  sin  begets  another.  Lyinff 
and  malice  are  here  linked  together.  Tlie  lying  tongue  ao-ainst 
our  Lord  was  the  fruit  of  hateful  malice. ^  The  slander  against 
Stephen  originated  from  the  same  source.  The  tacit  reproach  of 
his  godly  profession  was  intolerable.'^  If  men  affl,ict  because  they 
hate ;  much  more  do  they  hate  them  whom  they  have  afflicted, 
and  thus  made  their  enemies.  Amnon  having  afflicted  Ins  sister 
Tamar,  hated  her  with  great  hatred  than  his  former  love,  as  the 
witness  against  his  own  shame  P 

But  again  and  again — watch  against  the  flatterer.  From  some 
favorable  position  he  presents  an  attractive  face.  But  a  nearer 
view  shows  him  as  a  subtle,  murderous  enemy,  working  ruin.* 
His  great  advantage  is  that  he  has  a  friend  in  our  own  bosom. 
The  sw^eet  song  of  our  own  praises  lulls  us  to  sleep,  and  in  the  mo- 
ment of  security  the  net  is  too  successfully  spread.''  The  flattering 
tongue  worked  the  ruin  of  the  world.  The  temptation — "Ye 
shall  be  as  gods" — proved  irresistible.^  And  still  in  the  path  of 
sin,^  in  the  determinate  indulgence  of  the  wayward  will,*  flatter- 
ing is  the  snare  ;  ruin  is  the  end. 

What  then  should  be  our  treatment  of  the  flatterer  ?  Homer 
puts  it  into  his  hero's  heart  to  regard  him  as  a  fiend  of  hell.»  Our 
safety  then  is  in  flight,^"  or  at  least  in  frowning  resistance. '^  Show 
plainly  that  they  please  us  least,  who  praise  us  most.  Give  timely 
warning,  that  the  repetition  of  the  offence  threatens  the  disruption 
of  friendship.  Cherish  the  deepest  views  of  native  corruption,  such 
as  will  at  once  belie  any  fair  picture  of  ourselves  that  may  be  pre- 
sented to  us.  Pray  for  wisdom  to  discover  the  snare  ;  for  gracious 
principles  to  raise  us  above  vain  praises ;  for  self-denial  to  be  con- 
tent, and  even  thankful  without  them.  This  will  be  God's  means 
of  Providential  deliverance. 

All  these  Scriptures  strongly  teach,  how  hateful  to  a  God  of 
truth  is  the  attempt  to  deceive.  All  warn  us  against  the  common 
habit  of  slight  deviations  from  truth,  and  of  any  want  of  sincerity 
of  expression,  as  totally  inconsistent  with  a  Christian  profession,  a 
breach  of  the  law  of  love,  and  often  leading  to  habitual  deceit. '^ 

I  John  viii.  44,  with  40.  •  Acts  vi.  9,  14.  3  2  Sam.  xiii.  5 — 15 

■>  Ps.  V.  9 ;  X.  7—10.  5  Chap.  xxix.  5.  6  Gen.  iii.  5. 

1  Chap.  ii.  ]6  ;  v.  30  ;  vU.  5,  21—23.    Ecclus.  ix.  3—9. 

8  1  Kings  x^sii.  6,  11,  12.    Jer.  v.  31 ;  xiv.  14—16.  9  Iliad.  I.  312,  3ia 

1"  Chap.  XX.  19.  11  Comp.  chap.  xxv.  23. 

1*  See  the  wise  caution,  Ecclus.  xix.  1. 

54 


426  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


CHAPTER   XXVII. 

1.  Boast  not  thyself  of  to-morrow  ;  for  thou  knowest  not  what  a  day  may  bring 
forth. 

Let  the  Apostle  expound  the  wise  man — "  Go  to  now,  ye  that 
say — '  To-day  or  to-inonovv  we  will  go  into  such  a  city,  and  con- 
tinue there  a  year,  and  buy  and  sell,  and  get  gain.'"  Both  apply 
the  same  rebuke  to  the  boast ; — Thou  knowest  not  what  a  day 
may  bring  forth — Whereas  "  ye  know  not  what  shall  be  on  the 
morrow.'"  To  provide  for  the  morrow  is  a  scriptural  duty.^ 
The  Christian  in  his  calling,  reposing  on  God's  Providence,  walks 
with  God.  But  to  boast  of  to-morrow — -"all  such  rejoicing  is 
evil."^  Indeed  it  is  absurd  to  boast  of  what  is  not  our  own.  To- 
morrow is  finely  described  as  an  unknown  birth.  It  may  be  in 
eternity.  And  yet  the  sensualist  and  the  worldling^  boast,  as  if  it 
was  their  own  ;  and  thus  virtually  put  God  out  of  his  own  world. 
The  ungodly  reckon  upon  being  religious  to-morrow,  and  therefore 
put  off  repentence,  forsaking  the  world,  and  living  for  eternity,  to 
some  indefinitely  future  day.^  Would  they  do  this,  if  they  did  not 
reckon  upon  to-niorroiv  being  given  to  them !  Nay,  do  we  not  all 
naturally  cherish  this  looking  forward,  which  the  great  enemy 
works  up  into  practical  forgetfulness  of  God !  Yet  we  must  not 
live,  as  if  to-morrow  would  not  come.  Else  would  the  world  be  in 
a  state  of  stagnation.  The  present  duties  of  the  day  would  be  ab- 
sorbed in  the  instant  preparation  for  the  coming  eternity.  We  start 
from  death,  when  he  enters  our  houses,  as  if  we  did  not  expect  him. 
How  little  do  we  die  daily  !^  We  can  even  coolly  calculate  upon 
the  death  of  others,  for  our  own  benefit.  Our  intense  anxiety  about 
earthly,  and  apathy  about  heavenly  things,  speaks  but  too  plainly. 
The  young  look  to  the  middle  age ;  the  more  advanced  to  the  last 
stage  of  life.  All,  in  contradiction  to  their  avowed  profession,  boast 
themselves  of  to-morrow. 

How  awfully  has  this  boasting  been  put  to  shame  !  In  the  days 
of  Noah,  "  they  married  wives,  and  were  given  in  marriage,  until 
the  very  day,  when  the  flood  came,  and  destroyed  them  all."^ 
Abner  promised  a  kingdom,  but  could  not  ensure  his  life  for  an 
hour.8  Haman  plumed  himself  upon  the  prospect  of  the  queen's 
banquet,  but  was  hanged  like  a  dog  before  night. ^  '■  The  fool's 
soul  was  required  of  him  "  on  the  very  night"  of  his  worldly  pro- 
jects "  for  many  years"  to  come.'"     The  infidel  Gibbon  calculated 

1  Jam.  iv.  13,  14.     '  Quid  sit  futurum  eras,  fuge  qusercre.' 

Hor.  Carm.  lib.  i.  9. 

2  Chap.  vi.  fi— 8 ;  x.  5 ;  xxiv.  27.     Comp.  Gen.  xli.  35.     Acts  xi.  28,  29. 

3  Jam.  iv.  IG.  <  Isa.  Ivi.  12.     Luke  xii.  IG— 19.  ^  Acts  xxiv.  25. 

6  1  Cor.  XV.  31.  ->  Luke  xvii.  2G— 29.  »  2  Sam.  iii.  9,  10,  27. 

»  Esth.  V.  12 ;  vii.  1— 10.        i»  Luke  xii.  19,  20. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  427 

upon  fifteen  years  of  life,  and  died  within  a  few  months,  at  a  day's 
warning.      We  know  not  what  a  day  may  bring  forth. 

How  natural  is  it  for  the  young  to  be  looking  for  to-morrow's 
prospect!  But  have  you  never  seen  the  lovely  flower  cropped,  and 
faded  in  the  blossom  ?  Is  not  the  robust  as  well  as  the  feeble  frame 
cut  down  in  the  prime  ?'  Have  you  a  lease  of  your  life  ?  If  there 
be  a  promise  of  forgiveness  to  the  repenting,  where  is  the  promise 
of  to-morrow  for  repentance  ?  Will  consideration  naturally  come 
with  years  ?  Or  will  not  rather  long-protracted  habits  of  ungodli- 
ness harden  into  a  second  nature  ?  What  if  in  the  midst  of  thy 
boasting,  flattering  thyself  that  thou  shouldest  see  another  and 
another  day — thou  shouldest  be  surprised  unprepared,  and  be  left 
to  lament  forever  thy  presumption  in  the  lake  of  everlasting  fire  !^ 
Stop — consider — weep— —pray — believe —  now — while  conscience 
speaks  ;  while  thou  art  halting  between  God  and  the  world,  be- 
tween conviction  and  inclination.  Now  in  this  "  accepted  time" 
devote  thyself  to  God.     Enthrone  the  Saviour  in  thine  heart. 

The  universe  does  not  present  a  more  affecting  sight  than  an 
aged  sinner — with  one  foot  in  the  grave — losing  all  in  the  world, 
infinitely  more  in  eternity.  A  moment  and  he  is  gone.  Heaven 
and  hell  are  no  trifles.  To-morrow  presumed  upon — to-day  neg- 
lected— ruins  all.  Standing  on  the  brink  of  the  precipice — how 
precious  the  moment  for  prayer — ere  the  door  of  mercy  is  closed 
for  ever  ! 

Has  the  child  of  God  reason  to  boast  of  to-morrowl  What  a 
change  may  it  make  in  your  worldly  circumstances, ^  or  Christian 
experience  V  Never  will  you  feel  more  secure,  than  in  the  con- 
sciousness that  you  have  no  security  for  a  single  hour.  Rest  all 
your  cares  in  the  bosom  of  your  God.*  Let  disappointment  pre- 
pare you  for  your  heavenly  rest,  and  bound  all  your  wishes  and 
pleasures  by  his  gracious  will.^  But  have  you  no  need  of  warn- 
ing ?  How  speaks  the  too  full  current  of  aflfections  towards  earth- 
ly enjoyment?  Did  you  practically  believe  that  "  the  time  is  short, 
and  the  fashion  of  this  world  passeth  away" — would  you  not  "  re- 
joice, as  though  you  rejoiced  not  V  Would  pleasures  of  earth  be 
so  highly  prized,  if  there  was  no  secret  dependence  on  to-morrow  7 
Surely  this  Jjiought  may  more  than  sustain  in  the  loss  of  them — 
The  shadow  only  is  gone — the  body  of  my  happiness  remains  im- 
moveable. To  see  things  temporal,  as  if  we  "  looked  not  at  them,"' 
is  the  life  of  spiritual  religion.^  To  have  "  our  loins  girt  about" 
for  our  Lord's  coming  ;  to  live,  so  as  not  to  be  surprised  by  the  call, 
and  in  readiness  to  "  open  to  him  immediately^'' — this  is  our  securi- 
ty and  our  happiness.  "  Blessed  are  those  servants,  whom  the 
Lord,  when  he  cometh,  shall  find  watching."^ 

2.  Let  another  man  praise  thee,  and  not  thine  own  mouth  ;  a  stranger,  and  not 
thine  own  lips. 

I  Job  xxi.  23,  24.  2  Matt.  xxiv.  48—51.     Luke  xiii.  25.     Comp.  Ecclus.  v.  7. 

'  Job  i.  4  Ps.  XXX.  5 — 7.  s  Ibid,  xxxvii.  3 — 7.  ^  Jam.  iv.  15. 

»  1  Cor.  vii.  29—31.    Comp.  Phil.  iv.  5.         8  2  Cor.  iv.  18.  »  Luke  xii.  35—40. 


428  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

'  Praise' — says  an  old  expositor — '  is  a  comely  garment.  But 
though  thyself  doth  wear  it,  another  must  put  it  on,  or  else  it  will 
never  sit  well  about  thee.  Praise  is  sweet  music,  but  it  is  never 
tuneable  in  thine  own  mouth.  If  it  cometh  from  the  mouth  of 
another^  it  soundeth  most  tuneably  in  the  ears  of  all  that  hear  it. 
Praise  is  a  rich  treasure,  but  it  will  never  make  thee  rich,  unless 
awo^Aer  tell  the  same."  Indeed — except  as  the  vindication  of  our 
character,^  or  our  Master's  honor  connected  with  it,^  may  require 
— nothing  so  degrades  a  man  with  his  fellow-men,  as  setting  forth 
his  own  praise.  For  though  every  man  is  his  own  flatterer,''  yet 
men  usually  know  how  to  estimate  pride  in  others,  while  they  cher- 
ish it  in  themselves.  "  The  things  that  are  of  good  report — let  us 
think  of  them  to  do  tliem."^  But  "  let  our  works" — not  our  tongues 
— "  praise  us  in  the  gates.''"  And  while  our  works  shine,  see  to  it, 
that  ourselves  be  hid.  "  Confess  our  faults  one  to  another.'"  But 
leave  to  another  to  speak  our  praise. 

Our  name  will  lose  nothing  by  this  self-renouncing  spirit.  If 
our  own  mouth  be  silent,  another''s  will  be  opened.  John  was 
"  unworthy"  in  his  own  eyes  to  "  unloose  the  latchet  of  his  Master's 
shoes."  Yet  did  his  Lord's  mouth  proclaim  him,  as  "  the  greatest 
of  all  that  had  been  born  of  women."^  The  centurion  spoke  of 
himself,  as  "  not  worthy  that  Christ  should  come  under  his  roof." 
Yet  did  the  elders  testify,  that  "  he  was  worthy,  for  whom  he  should 
do  this."  Yea — the  Saviour's  own  mouth  confirmed  the  testimo- 
ny— "  I  have  not  found  so  great  faith,  no  not  in  Israel."^  Luke 
mentions  nothing  in  his  Records  to  his  own  credit.  Yet  another 
praises  him  warmly  as  "  the  beloved  physician,"  and  his  sole  faith- 
ful companion  in  his  trials.' 

Self-seeking  is  a  shameful  blot  upon  a  Christian  profession. 
What !  Shall  one  that  has  said  before  God — "  Behold,  I  am  vile  !" 
— be  ready  to  say  before  his  fellow-men — "  Come  see  my  zeal  for  the 
Lord'"' — Come,  see  how  humble  I  am?  Oh  !  for  the  self-abased 
spirit  of  our  glorious  Master — ever  ready  to  endure  reproach  ;  but 
never  "  receiving  honor  from  men ;"  never  "  seeking  his  own 
glory."*'*  Contrast  what  God  shows  us  of  ourselves  in  the  closet 
with  our  "  fair  show  in  the  flesh."  And  will  this  not  put  self-com- 
placency to  shame  ?  Surely  that  we  are  so  little  really  humble — 
is  matter  enough  for  the  deepest  humiliation. 

3.  A  stone  is  heavy,  and  the  sand  zopighti/ ;  but  a  fooVs  wrath  is  heavier  than 
them  both.  4.  Wrath  is  cruel,  (cruelty  Marg.),  and  anger  is  outrageous  (an 
overflowing,  Marg.)  ;  but  who  is  able  to  stand  before  envy  ? 

1  Jermin.  2  1  Sam.  xii.  3.     Ps.  vii.  3—5.    2  Cor.  i.  17—19. 

3  2  Cor.  xi.  5—12;  xii.  II.  ^  Chap.  xx.  6.  s  phil.  iv.  8,  9. 

6  Chap.  xxxi.  31.     Comp.  Ruth  iii.  11. 

7  Chap.  XXV.  27.     Matt.  v.  16.     Jajn.  v.  16. 

8  Matt.  iii.  11.    John  iii.  30,  with  Matt.  xi.  11.     John  v.  35. 

9  Matt.  viii.  8,  with  Luke  vii.  3,  4,  9. 

1"  Col.  iv.  14.  2  Tim.  iv.  11.  It  was  a  fine  touch  in  Sallust's  portrait  of  Cato — 'He 
would  rather  be,  than  seem  to  be,  a  good  man ;  so  that  the  less  he  sought  glory,  the  more 
he  obtained  it ' 

11  Job  xl.  4.    2  Kings  x.  16.  '*  John  v.  41 ;  viii.  50. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  429 

The  wrath  even  of  a  wise  man  in  the  moment  of  folly  is  cruel.^ 
What  then  must  be  a  fooVs  wrath  '  where  there  is  not  a  drop  of 
heavenly  water  to  quench  the  tire?'^  It  is  indeed  like  the  weight 
of  a  stone  or  sand-' — intolerable,  '  being  without  cause,  measure, 
or  end.'^  Its  abiding  suUenness  marks  it  from  the  temporary  im- 
pulse, to  which  the  cliild  of  God  may  too  hastily  yield.  Absalom 
kept  it  in  for  two  years.^  David's  anger  melted  away  under  the 
first  conviction  of  reproof,  and  "  the  sun  went  not  down  upon  his 
wraih."^ 

And  yet  cruel  as  aUger  may  be,"  overjioicing  as  the  spring-tide, 
it  may  be  appeased.  Esau's  wrath  was  soothed  into  brotherly 
love.*  The  outrageous  despot  was  subdued  in  witnessing  the 
presence  and  power  of  God.*  But  envy  is  an  implacable  passion — 
the  native  prhiciple,'"  with  a  fearful  train  of  evils."  Auger  is  stirred 
up  by  offence ;  envy  by  godliness,''^  prosperity,'^  or  favor.'*  The 
force  of  reason  is  rather  the  oil  to  fan  the  flame,  than  the  water  to 
quench  it.  The  happiness  of  a  neighbor  gives  pain  ;  his  ruin,  or 
at  least  his  injury,  would  be  a  source  of  pleasure.  '  Proud  men 
would  be  admired  by  all,  and  preferred  above  all ;  and  if  it  be  not 
so,  a  secret  enmity  invadeth  their  spirits,  and  settleth  itself.  Men 
cannot  endure  the  real  or  reputed  excellency  of  otheis.  The  proud 
creature  would  shine  alone. ''^  The  occasion  is  never  wanting  for 
the  exercise  of  this  hateful  principle.  Something  is  always  wrong 
in  a  neighbor's  conduct ;  something  at  least,  that,  if  it  does  not  de- 
serve blame,  at  least  greatly  detracted  from  his  praise. 

Well  then  miglit  it  be  asked —  Who  is  able  to  staiid  before  envy  ? 
Even  the  perfect  innocence  of  paradise  fell  before  it.  Satan  lost 
his  own  happiness.  Then  he  envied  man's,  and  ceased  not  to 
work  its  destruction.'^  Abel  fell  a  mnrtyr  to  this  malignant 
passion.'^  Joseph'^  and  Daniel'*  were  its  Loinporary  victims.  Nay 
—even  the  Saviour  in  his  most  benevolent  acts  was  sorely  harassed 
by  this  evil,^"  and  ultimately  sunk  under  its  power.^'  His  servants, 
therefore,  must  not  expect  to  "  be  above  their  Master."^^ 

But — Christians — remember — Sin  is  not  dead  within  us.  And 
though  the  promise  is  sure,  that  it  '•  shall  not  have  dominion  f^^  yet 
the  struggle  with  every  corruption  is  sharp  to  the  end.  Let  us 
probe  the  corruption  deeply.     Do  we  love  to  see  a  brother's  supe- 

»  1  Sam.  XXV.  13,  21. 
2  Cartwright. 

'  Ira  furor  brcvis  est,  animum  rege  ;  qui,  nisi  paret 
Imperat,  hunc  frsenis  ;  hunc  tu  compesce  catena,.' 

Hor.  Ep.  i.  61,  62. 
'  Ex.  XV.  5.     Comp.  Ecclus.  xxii.  14,  15.  ■»  Poole.     Comp.  chap.  xvii.  12. 

5  2  Sam.  xiii.  '^,  23.  6  i  Sam.  xxv.  32,  33.     Eph.  iv.  20. 

T  Gen.  xllx.  7.     Matt.  ii.  16.  8  Gen.  xxvii.  41 ;  xxxiii.  4.  9  Dan.  iii.  13—30. 

>»  Mark  vii.  22.     Gal.  v.  20,  21.     Tit.  iii.  3.     Jam.  iv.  5. 

"  Rom.  i.  29,  30.     2  Cor.  xii.  20.    Jam.  iii.  14,  16.         '2  Eccl.  iv.  4.     Dan.  vi.  3—5. 
•3  Gen.  xxvi.  14.     Ps.  Ixxiii.  3.  '^  Gen.  iv.  5 — 6.     1  Sam.  xviii.  6 — 9,  16,  17. 

'5  Manton  on  Psalm  cxix.  77.  •«  gee  Wisd.  ii.  23,  24.  "  Gen.  iv.  8,  ut  supra. 

•8  Gen.  xxxvii.  3,  4.     Acts  vii.  9.  »9  Dan.  vi.  6—17.  20  joim  xii.  10,  II. 

"  Matt,  xxvii.  18—20.     Mark  xv.  10. 
««  Acts  V.  17,  Marg. ;  xiii.  44,  45 ;  xvii.  4,  5,  with  Matt.  x.  24.  23  Rom.  vi.  14. 


430  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

rior  eminence — his  larger  gifts  or  graces?*  Do  we  take  pleasure  in 
his  prosperity,  in  honor  paid  to  him,  though  to  our  own  disparage- 
ment l'^  And  are  we  alive  to  any  risings  of  content  at  his  success  ? 
Is  our  tone  of  praise  as  decided  of  him,  as  we  should  wish  that  of 
others  to  be  of  us  ?  Can  we  bear  to  be  past  by  in  favor  of  others, 
of  those  especially,  who  may  seem  to  be  doing  our  work  in  oppo- 
sition to  ourselves?^  Oh  !  how  hateful  would  be  the  exhibition 
of  the  hidden  depths  of  our  deceitful  hearts  !  "  Who  can  understand 
his  errors?     Cleanse  thou  me  from  secret  faults."^ 

5.  Open  rebuke  is  better  than  secret  love.  6.  Faithful  are  the  wounds  of  a 
friend;   'tut  the  kisses  (f  an  enemy  are  deceitful. 

What  is  the  friend,  who  will  be  a  real  blessing  to  my  soul  ?  Is 
it  one,  that  will  humor  my  fancies,  and  flatter  my  vanity?  Is  it 
enough,  that  he  loves  my  person,  and  would  spend  his  time  and 
energies  in  my  service  ?     This  comes  far  short  of  my  requirement. 

I  am  a  poor,  straying  sinner,  with  a  wayward  will  and  a  blinded 
heart ;  going  wrong  at  every  step.  The  friend  for  my  case  is  one, 
who  will  watch  over  me  with  open  rebuke  (not  always  public,'  but 
with  a  free  and  open  heart) ;  a  reprover  when  needful — not  a  flat- 
terer. The  genuineness  of  friendship  without  this  mark  is  more 
than  doubtful ;  its  usefulness  utterly  paralyzed.  That  secret  love, 
that  will  not  risk  a  faithful  wound,  and  spares  rebuke,  rather  than 
inflict  pain — ^^judged  by  God's  standard— is  hatred.^  Far  better  the 
wound  should  be  probed  than  covered.  Rebuke — ^kindly,  consider- 
ately, and  prayerfully  administered — cements  friendship,  rather  than 
loosens  it.^  The  contrary  instances  only  prove,  that  the  union  had 
never  been  based  upon  substantial  principle. 

Could  Paul  have  answered  to  God  for  his  secret  love  to  a  brother 
apostle,  when  the  compromise  of  a  fundamental  principle  called 
for  open  rebuke  'P  Obviously,  however,  the  sin  should  be  brought 
to  view,  ere  we  rebuke.  Nor  should  we  vehemently  reprove  in- 
voluntary slips ;'  much  less  forget  the  exercise  of  a  loving  spirit, 
Leighton's  gentleness  gave  such  a  power  to  his  reproof,  that  rare 
was  the  repetition  of  the  offence,  rather  perhaps  from  shame,  than 
from  genuine  contrition.  The  mark  of  true  godliness  is  an  anx- 
iety to  have  our  faults  pointed  out ;  and  a  thankfulness  to  those, 
who  undertake  the  self-denying  offices. •"  Much  more  valuable  is 
this  faithfulness,  than  the  smooth  politeness  of  the  world's  inter- 
course. Nay,  some  defect  in  this  courtesy  to  be  excused  for  the 
sake  of  the  sterling  quality. 

Who  woukl  not  choose  this  faithful  wound — however  painful  at 
the  moment  of  infliction— rather  than  the  deceitful  kisses  of  the 

1  Num.  xi.  28,  29.  2  John  iii.  30. 

3  Phil.  i.  15—18.  *  Ps.  xix.  12.  s  Matt.,  xviii.  15. 

«  See  Lev.  xix.  17.  ''  Chap.  ix.  8;  xxviii.  23.     Matt,  xviii.  15. 

8  Gal.  ii.  11—14.  »  See  Ecclus.  xix.  16. 

1"  Ps.  cxli.  5.  Even  when  given  most  rashly  and  unkindly — one  of  the  meekest  of 
men  could  say — '  I  was  thankful  to  God  for  admonishing  me,  and  my  gratitude  to  the 
man  was,  1  think,  unfeigned.'  In  his  journal  the  reprover's  name  was  found  specially 
remembered  in  prayer.     Martyn's  Life,  chap.  iii. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  431 

enemy  ?'  The  kiss  of  the  apostate  was  a  bitter  ingredient  in  the 
Saviour's  cup  of  suflering.^  His  foreknowledge  of  the  treachery' 
m  no  degree  weakened  those  exquisite  sensibilities,  which,  from  their 
intimate  union  with  the  Godhead,  rendered  him  susceptible  of 
suffering  beyond  all  comprehension, 

7.  The  full  soul  loatheth  (treadeth  under  foot,  Marg.)  an  honeycomb ;  but  to 
the  hungry  soul  every  bitter  thing  is  sweet. 

This  is  a  true  figure,  as  regards  the  enjoyments  of  this  hfe.  Abun- 
dance, instead  of  increasing  the  happiness  of  the  possessor,  deprives 
him  of  the  rest,  which  often  belongs  to  a  more  scanty  portion.^ 
The  man,  whose  appetite  is  cloyed  with  indulgence,  turns  with  dis- 
gust from  the  sweetest  dainties  ;  while  every  bitter  and  distasteful 
thmg  is  keenly  relished  by  the  hungry  soul,  perhaps  just  saved 
from  starvation.^  This  healthful  appetite  is  one  of  the  many 
counterbalancing  advantages  of  poverty.  The  sated  epicure  might 
well  envy  the  luxury  of  a  homely  meal.  The  children  of  Israel, 
after  "eating  angels'  food  to  the  full,"  loathed  and  trod  it  under 
foot  as  "  light  bread."^ 

And  is  not  this  so  in  spiritual  things  ?  The  Laodicean  professor 
— "  rich  and  increased  in  goods,  and  having  need  of  nothing" — 
loathes  the  honeycomb  of  the  gospel.^  Christ  in  his  bitter  sorrow 
is  nothing  "  to  him,  while  he  passeth  by."'^  His  love  excites  no 
tenderness.  His  hope  no  interest.  "  The  consolations  of  God  are 
small" — of  little  account — "  with  him,"^  He  can  spare  them  with- 
out sensible  loss.  He  reads  the  Bible  only  to  carp  at  its  most 
precious  truths — offensive,  as  implying  a  ruin,  of  which  he  has  no 
apprehension,  and  which  he  has  no  heart  to  contemplate.  Thus 
he  nauseates  the  most  nourishing  food  ;  having  no  relish,  because 
he  feels  no  need.  Another  case  presents  itself,  not  less  affecting. 
"  Fulness  of  bread" — richness  of  spiritual  ordinances — does  not 
always  bring  its  corresponding  appetite.  May  not  satiety  be  as 
great  a  curse  as  famine?  U[)on  many  a  Christian  professor  it  is 
fearfully  written — The  full  soul  loathed  the  honeycomb  ? 

Far  more  enviable  \sthe  hungry  soid,  feeding  upon  unpalatea- 
ble  truths  ;  yea — welcoming  even  bitter  dispensations  as  medicine 
for  the  soul's  health'"  The  sweet  of  the  gospel  is  known  by  this 
bitterness.  It  makes  Christ  sweet  to  the  soul.  A  sinner  in  all  his 
guilt — a  Saviour  in  his  perfect  merit  and  love. — well  does  the  one 
answer  to  the  other.  Every  view  of  Christ  embitters  sin.  Every, 
view  of  sin  endears  Christ.  Nor  is  there  any  terror  in  the  convic- 
tion, that    thus  endears  the  Saviour,      A  sense  of  want  and  a 

1  Chap.  xxvi.  23—26.     Neh.  vi.  2.  2  Matt.  xxvi.  48,  49,  with  Ps.  xli.  9 ;  Iv.  12. 

3  John  vi.  70;  xiii.  18—26.  ^  Comp.  Eccl.  v.  11. 

5  Job  vi.  7.     Luke  xv.  16, 17. 

'  Jejunus  stomachus  rare  vulgaria  temnit.' 

Hor.  Lib.  ii.  Sat.  ii.  38. 
s  Ps.  Ixxviii.  25.     Num.  xi.  4 — 20 ;  xxi.  5. 

7  Rev.  iii.  17,  18.    Comp.  Matt.  ix.  12.     Rom.  ix.  30,  31.  Lam.  i.  12. 

9  Job  XV.  11.  i»  Ps.  cxix.  67,  71. 


432  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

sense  of  guilt  lay  the  foundation  for  solid  confidence,  and  happy 
privilege. 

What  then  is  the  genuine  pulse  of  my  religion?  Am  I  wilhng 
to  receive  the  word  in  its  completeness — the  bitter  as  well  as  the 
sweet?  Do  I  love  its  humbling  spirituality,  its  self-denying  re- 
quirements, subordinating  every  desire  to  a  cheerful  and  unreserved 
obedience  to  my  God  ;  ready  to  walk  in  his  narrowest  path,  to  have 
my  most  secret  corruption  exposed,  to  have  my  conscience  laid  open 
to  the  "sharp  piercing  of  the  two-edged  sword?'" — Oh  !  may  my 
soul  be  preserved  in  this  vigorous  devotedness  ! 

8.  As  a  bird  that  wanderelh  from  her  nest,  so  is  a  man  thai  wandereth  from  his 
place. 

Instinct  teaches  the  bird,  that  the  nest  is  the  only  place  of  safety 
or  repose.  Here  God  has  provided  for  her  a  special  cover.^  No- 
thing therefore  but  danger  awaits  her  in  her  wanderings.  And 
seldom  does  she  return  from  them  without  some  injury  to  herself  or 
her  nestlings.  Perhaps  her  nest  is  cold  and  inconvenient.  But  hei 
wanderings  make  her  more  restless  and  dissatisfied.  She  is  safe 
and  happy  only  while  she  keeps  her  nest. 

No  less  senseless  and  dangerous  is  it,  lightly  to  leave  the  place, 
society,  or  calling,  which  Divine  Providence  has  marked  out.  Here 
man  is  '  in  God's  precincts,  and  so  under  God's  protection  ;'^  and  if 
he  will  be  content  to  remain  in  his  place,  God  will  bless  him  with 
the  rich  gain  of  "godly  contentment."^  But  the  man  wandering 
from  his  place  is  '  the  rolling  stone,  that  gathers  no  moss.'  His 
want  of  fixed  principles  and  employment  exposes  him  to  perpetual 
temptation.^  Always  wanting  to  be  something  or  somewhere  differ- 
ent to  what  and  where  he  is,  he  only  changes  imaginary  for  real 
troubles.  Full  of  wisdom  is  it  to  know  and  keep  our  place.  The 
soul,  the  body,  the  family,  society — all  have  a  claim  upon  us. 
This  feverish  excitement  of  idleness  is  the  symptom  of  disease — 
wholly  opposed  to  religion—the  bane  both  of  our  comfort  and  use- 
fulness. 

The  plain  rule  cannot  ordinaril)^  be  broken  without  sin.  "  Let 
every  man,  wherein  he  is  called,  therein  abide  with  God."^  Would 
we  then  abide  in  fellowship  with  God?  We  must  "abide  in  our 
calling."  Every  step  of  departure  without  a  clear  ^Scriptural  ivar- 
rant  is  departure  from  God.  We  are  safe  in  following  Providence. 
But  to  go  before  it ;  much  more  to  break  away  from  its  guidance' 
— a  man  thus  wanders  from  his  place  to  his  own  cost.  Never 
can  we  put  our  foot  out  of  God's  ways,  but  we  shall  tread  the  path 
back  with  a  cross. 

It  is  often  (he  wayward  impulse  of  pleasure  or  idleness,  but 
always  with  the  same  fruit.  Dinah  was  safe  in  the  bosom  of  her 
family,  as  the  bird  in  her  nest.     But  when  she  "  went  out  to  see 

»  Heb.  iv.  12.  2  Deut.  xxii.  6,7. 

*  Swinnock's  Christian  Man's  Calling,  i.  346.  ■*  1  Tim.  vi.  6. 

6  Chap.  xxi.  16.    Jer.  ii.  36.  '  I  Cor.  vii.  24.  ^  Jon.  i.  1 — 4. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  433 

the  daughters  of  the  land,'"  the  fowler's  snare  soon  entangled  the 
unsuspectuig  wanderer. 

Let  us  look  at  this  spirit  in  the  Church.  The  ^^  idler  xcandereth 
about  from  house  to  house,'"^  neglecting  his  own  duties,  and  there- 
fore with  plenty  of  time  upon  his  hands,  to  "  meddle  with  what  doth 
not  belong  to  him."^  So  busy  is  the  enemy  in  finding  his  own  work 
for  those,  who  have  no  heart  to  work  for  God  !  The  disconteiited  pro- 
fessor unhappily  is  shut  up  in  so  obscure  a  corner,  that  he  will  die, 
before  the  world  knows  his  worth.  He  wants  a  larger  sphere.  The 
world  is  scarcely  wide  enough  for  him.  Thus  he  wanderelh  from 
his  place,  "  seeking  rest,  and  finding  none."  The  gifted  professor 
is  full  of  zeal  for  God  and  his  church.  His  gifts  were  not  intended 
to  run  to  waste.  What  he  can  do,  he  thinks  he  ought  to  do.  He 
sees  the  minister  of  God  neglecting  his  flock — Why  should  not  he 
— as  he  is  well  able — step  into  his  room  ?  But  is  not  the  man 
wandering  from  his  place  7  Our  Master's  charge  is — '-Give  an 
account  of  thy" — not  of  thy  neighbor's — "  stewardship."^ 

If  grace  gives  the  desire  for  usefulness,  Providence  must  open 
the  path.  Our  "wisdom  is  to  understand  our  own  way  ;"^  our  du- 
ty, to  "  do  ojir  own  business."^  Not  a  single  talent  need  be 
wasted.  Every  Christian  has  his  own  field,  large  enough  for  the 
exercise  of  his  measure  of  gifts,  without  "  removing  the  ancient 
landmark,"  that  separates  the  sacred  office  as  the  Lord's  consecrat- 
ed service.  Many  might  be  found  to  perform  competently  the  am- 
bassador's ofldce.  But  who  woidd  venture  upon  it  without  the  ac- 
credited authority  of  his  sovereign?  The  unsteady  professor  has 
no  spiritual  home.  No  church  is  sound  enough  for  him  ;  none 
wholly  moulded  to  his  taste.  Like  the  loandering  bird,  he  is  al- 
ways on  the  wing.  Any  one  place  is  too  strait  for  him.  The 
accustomed  bread,  even  though  coming  down  from  heaven,  is 
"loathed  as  light  bread.''^  His  vitiated  appetite  leaves  him  often 
on  the  Sabbath  morning  undecided  whom  to  hear,  liis  own  will 
being  his  only  guide.  He  is  anxious  to  hear  from  all ;  and,  as  the 
sure  result,  he  learns  from  none.^  In  his  self-willed  delusion  the 
form  and  substance  of  the  Church  is  destroyed.  It  is  not  a  few 
wandering  sheep,  but  a  fold  and  a  shepherd  ;  not  a  heap  of  loose 
scattered  stones,  but  stones  cemented,  fitted  into  their  several  places. 
"The  building,  thus  fitly  framed  together,  groweth  unto  an  holy 
temple  in  the  Lord."^  The  Church  is  "  terrible" — not  in  her  sin- 
gle members,  but  "as  an  army  with  banners;'""  close  in  rank, 
where  each  soldier  keeps  his  own  place.  The  individual  profession 
in  the  stead  of  collective  unity  is  a  pure  schismatical  spirit — the 
essence  of  pride  and  selfishness. 

And  is  not  this  spiritual  vagrancy  the  history  of  many,  who  un- 
der the  pretence  of  conscience  have  separated  from  the  Church 

>  Gen.  xxxiv.  1,2.  2  1  Tim.  v.  13. 
s  Chap.  xxvi.  17.                      <  Luke  xvi.  2.  *  Chap.  xiv.  8. 

6  1  Thcss.  iv.  11.  7  Num.  xxi.  5.  ^2  Tim.  iii.  7. 

»  Eph.  ii.  21,  22.     1  Pet.  ii.  5.       .  '"  Can.  vi.  10. 

55 


434  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

which  had  "nourished  and  brought  them  up  as  children?"  After 
their  own  lusts  "  they  heap  to  themselves  teachers,  having  itching 
ears."  The  end  of  this  rvandering-  from  their  place,  like  that  of 
the  birdfroTn  her  nest,  is  the  loss  of  every  thing  valuable — "  They 
shall  turn  away  their  ears  from  the  truth,  and  shall  he  turned 
unto  fables.^^^ 

Christian  Professor  !  Beware  of  this  tampering  with  simplicity 
and  godly  steadfastness.  A  wandering  spirit  proves — not  expan- 
sive love,  but  latitudinarian  indifference ;  freedom — not  from  pre- 
judices, but  from  settled  principles.  Our  Lord  restrained  his  disci- 
ples from  "  forbidding"  the  man,  "  who  was  doing  a  good  work," 
But  he  did  not  direct  them  to  ivander  fro??i  their  own  place,  and 
follow  him.2  The  rule  to  "  prove  all  things"  is  coupled  with  another 
— to '-hold  fast  that  which  is  good."^  Christian  establishment  is 
the  result  of  Scriptural  balance.  '« Order  and  steadfastness" — 
"  Beauty  and  bands" — are  the  two  staves  of  the  Good  Shepherd  ; 
— the  strength  of  the  Church;  the  "joy"  of  her  Ministers.^  If  the 
"  order"  be  broken,  "  the  steadfastness"  soon  fails.  Confusion 
reigns,  instead  of  peace  and  unity.  The  enemy's  watchword  pre- 
vails— '  Divide  and  conquer.'  Let  every  man  therefore  be  in  his 
oivn  place  in  the  Church ;  not  weakening  his  Minister's  hands  to 
please  his  own  fancy  ;  but  marking  carefully  "  the  footsteps  of  the 
flock  ;"  and  seeking  to  find  "  him  whom  his  soul  loveth,"  by  "  feed- 
ing beside  the  Shepherd's  tents. "^ 

9.  Ointment  and  perfums  rejoice  the  heart ;  so  doth  the  sweetness  of  a  man's  friend 
by  hearty  counsel  (counsel  of  the  soul,  Marg.) 

Most  refreshing  are  ointment  and  perfume  to  the  senses.®  iN^ot 
less  so  is  the  cordial  of  friendship  to  the  soul.'^  Who  does  not  feel 
the  need  of  a  brother's  or  sister's  bosom — their  hand — their  heart? 
Cold  indeed  is  social  intercourse  without  individual  sympathy. 
"  Faithful  are  the  wounds  of  a  friend."^  But  his  very  faithfulness 
alone  would  crush.  His  stoeeiness  and  tenderness  soundly  heal 
the  wound.  Sympathy  is  the  balm  of  friendship.  "  My  friend  is 
to  me  as  my  own  soul,"^  the  sharer  of  my  joys  and  my  sorrows.*" 
How  could  I  more  than  half  enjoy  my  pleasures — how  could  I 
bear  my  sorrows — alone  ?  What  ointment  and  perfume  7nust 
have  rejoiced  the  heart  of  the  two  bosom-friends  "  in  the  word" — 
when  their  hearty  counsel  "strengthened  each  other's  hands  in 
God  !"•' 

The  heartiness  of  a  friend's  counsel  constitutes  its  excellence. 

1  2  Tim.  iv.  3,  4.  The  principle  of  separation  is  shown  Rom.  xvi.  17,  18;  and  a 
black  mark  is  put  upon  it,  Judc  19. 

2  Mark  ix.  38—40.  3  i  Thcss.  v.  21.  «  Col.  ii.  5,  with  Zech.  xi.  7. 
5  Cant.  i.  7,  8. 

*  Comp.  Ps.  cxxxiii.  2.     Can.  i.  3 ;  iii.  G ;  iv.  10.     John  xii.  3.     Dan.  ii.  46. 
'  Chap.  xvii.  17.     Comp.  Ecclus.  vi.  14 — 16.  ^  Verses  5,  6. 

9  Deut.  xiii.  6.  Philem.  12,  17.  Horace  calls  Virgil — '  Animae  dimidium  meas.' 
Carm.  i.  3. 

"»  Rom.  xii.  15.     Job  ii.  11,  12;  xlii.  11. 

"  1  Sam.  xviii.  1—3;  xx.  17.    2  Sam.  i.  26,  with  1  Sam.  xxiii.  16. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  435 

It  is  not  official,  or  merely  intelligent.  It  is  the  counsel  of  his  soul. 
He  puts  himself  in  oar  case,  and  counsels,  as  he  would  wish  to  be 
counselled  himself.  Moses's  heart  was  thus  rejoiced  by  Jethro's 
counsel,  relieving  him  from  a  heavy  and  needless  burden.'  Many 
cases  of  spiritual  perplexity  have  been  thus  opened.  When  unable  to 
see  the  needful  consolation,  a  friend^  s  counsel,  like  the  angel  of  old, 
has  pointed  to  the  well  of  water  near  at  hand  for  our  support.^  Of- 
ten has  the  sympathy  of  a  brother's  experience  cleared  our  path,^and 
turned  the  stumbling-block  into  a  way-mark  set  up  for  our  direc- 
tion and  encouragement.  Ought  we  not  then  to  "comfort"  our 
fellow-sufferers  "  with  the  same  comfort,  wherewith  we  ourselves 
have  been  comforted  of  God  ?"^  The  Lord  give  us,  as  he  did  our 
Divine  Master,  the  gift  of  "  the  tongue  of  the  learned  !"^  '  Match- 
less teacher,  that  teachest  more  in  one  hour  than  man  can  do  in  a 
whole  age  !  that  we  may  be  learned  in  real  living  Divinity,  we  sit 
down  at  thy  feet !     What  I  know  not,  teach  thou  me.'^ 

10.  Thine  oxen  friejfid,  aiid  thy  faiherh  friend,  forsake  not ;  neither  go  into  thy 
brother'' s  house  in  the  day  of  thy  calamity :  for  better  is  a  neighbor  that  is  near,  than 
a  brother  far  off. 

Man  without  principle  is  the  creature  of  caprice.  His  friend- 
ships have  no  warranted  stability.  The  ointment  soon  looses  its 
fragrance.  The  sweetness  of  hearty  counseV  is  forgotten.  New 
friends  gain  influence  ;  and  even  the  father^ s  friend — the  long- 
tried  family  friend — is  forsaken.  Solomon  exemplified  his  own 
rule,  by  cultivating  kindly  intercourse  with  Hiram — his  fathers 
friend.^  The  unprincipled  contempt  of  this  rule  cost  his  foolish 
son  his  kingdom.^  If  other  things  are  better  when  new,  a  friend 
is  better,  that  it  is  old  and  tried.'"  For  how  can  you  trust  an  un- 
tried friend  ?  Never  forget  his  rare  price.  Never  be  tempted  by 
the  lure  of  advantage  to  incur  the  risk  of  loosing  him.  His  house 
not  thy  hrotJiefs — may  be  thy  shelter  in  the  day  of  thy  cala??iity.^^ 
For  though  relationship  ought  to  be  the  closest  bond  ;  yet,  with- 
out an  higher  principle,  it  cannot  subdue  the  energy  of  selfishness. 
Joseph  found  far  greater  kindness  among  foreigners  than  from  his 
own  kindred.'^  The  affection  of  Jonathan  afibrded  to  David  what 
the  jealousy  of  his  brother  would  never  have  given  him.'^  The  Sa- 
viour found  his  most  soothing  sympathy  in  the  day  of  his  calami- 
ty— not  in  his  brethren's  house,  but  in  the  persevering  attach- 
ment of  his  devoted  friends.'*  One  friend  and  neig-hbor  closely 
knit  in  unity — near  at  hand,  and  in  readiness  to  assist,  is  better 
than  a  brother  as  far  off  in  affection  as  in  distance.'^ 

1  Ex.  xviii.  17—24.     Coinp.  Ezra  x.  2—4.  2  Gen.  xxi.  15—19. 

3  Ps.  xxxiv.  2;  Ixvi.  ]6.  ^  2  Cor.  i.  4.  s  isa.  1.  4. 

^  Leighton's  Sermon  on  Job  xxxiv.  31,  32.  ^  Verse  9. 

8  1  Kings  V.  1 — 10.  Even  the  claims  of  justice  are  mitigated,  ii.  26.  Contrast  2 
Chron.  xxiv.  22. 

9  Ibid.  xii.  6—19.  w  See  Ecclus.  ix.  10.  "  Chap,  xviii.  24. 
»2  Gen.  xxxix.  4,  21 ;  xii.  39—45,  with  xxxvii.  4—18. 

"  1  Sam.  XX.  with  xvii.  28.  ii  Luke  xxii.  28,  with  John  vii.  3,  5. 

IS  Bishop  Patrick. 


436  KXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

'  But  if  it  be  an  indecency,  and  uncomeliness,  and  a  very  unfit 
thing — that  is — contrary  to  the  precept  of  studying  "  whatsoever  is 
lovely,  and  thiniving  of  these  things"^ — to  forsake  my  friend^  and 
my  father's  friend^  how  much  more  horrid  must  it  be  to  forsake 
my  God,  and  my  father's  God ! — "My  father's  God  shall  not  be  my 
God!'"'  But  was  not  I  given  up  to  this  God  with  great  solemnity 
at  my  first  coming  into  the  world  ?  And  was  this  solemn  transac- 
tion a  trifle  at  the  time,  and  to  be  regarded  as  a  trifle  to  the  end  of  /* 
life?  Solomon  could  never  forget  the  injunction  of  his  aged  Pa- 
rent— ■'•'■  Thou,  my  son,  know  thou  the  God  of  thy  father."^  Ex- 
quisitely beautiful  is  the  picture  of  the  venerable  Patriarch  com- 
mending his  friend  and  his  father^s  friend  to  his  children  for  his 
heavenly  blessing — "  God,  before  whom  my  fathers,  Abraham  and 
Isaac,  did  walk — the  God,  which  fed  nie  all  my  Ufe  long  unto  this 
day — the  Angel,  which  redeemed  me  from  all  evil — bless  the 
lads."^  Here  is  a  wise  friend,  who  knows  our  need  ;^  a  sympa- 
thizing friend,  who  feels  our  distress  f  a  m,ighty  friend,  able  to 
cover  and  provide  ;*  a  faithful  friend — true  to  his  word  ;^  a  fast 
friend — who  will  never  leave.*  Young  people,  do  you  know  him 
as  your  father'' s  friend  7  Make  him  your  own  in  the  hearty  re- 
ceiving of  his  Gospel.  Cleave  to  him.  He  will  never  disappoint 
you. 

1 1 .  My  son,  be  ivise,  and  make  my  heart  glad,  that  I  may  answer  him  that  re- 
proachelk  me. 

An  ungodly  child  is  his  parent's  reproach.  Hence  the  offending 
damsel  was  "  stoned  at  the  door  of  her  father's  house."^  The 
graceless  children  of  gracious  parents  are  a  special  reproach,  even 
upon  the  name  of  God.'"  The  world  will  charge  it  (however  in 
many  cases  most  wrongfully)  to  their  parent's  example  or  neglect. 
A  wise  son  therefore  makes  the  heart  glad.^^  He  is  his  father's 
weapon  of  defence,  "  when  he  speaketh  with  his  enemies  in  the 
gate.'"*  Should  not  the  children  of  the  Church  consider  carefully 
the  responsibility  ;  to  carry  such  a  profession,  as  may  answer  him 
that  reproaclicth,  and  stop  the  mouth,  ever  ready  to  open  with 
taunts  against  the  Gospel?  Specially  should  this  responsibility  be 
felt  by  children  of  ministers  ;  to  '  adorn'  (as  Mr.  Richmond  aflfec- 
tionately  inculcated  upon  his  children)  •  not  only  their  Cinistian 
profession,  but  their  parent's  principles  ;  showing,  that  the  prin- 
ciples of  their  father's  house  and  ministry  are  the  rules  of  their 
conduct,  and  their  real  delight?"^ 

■  Howe's  Works,  vii.  529 

2  1  Chron.  xxviii.  9.     Comp.  Ex.  xv.  2.  3  Gen.  xlviii.  15,  16.         *  Col.  ii.  3. 

5  Ps.  xxxi.  7.  «  Isa.  Ixiii.  1.     Matt,  xxviii.  18. 

7  Num.  xxiii.  19.     Rev.  xix.  11.  »  jjeb.  xiii.  5.  »  Dcut.  xxii.  21, 

">  Gen.  xxxiv.  30.     1  Sam.  ii.  17. 

"  Chap.  X.  1 ;  xv.  20;  xxiii.  15,  16,  2-1,25;  xxix.  3.  i2  Ps.  cxxvii.  5. 

13  Life,  pp.  294,  295.  The  Mosaic  law  severely  punished  the  sins  of  the  priest's 
uaughter  for  the  disgrace  hroujrht  upon  the  holy  office.  Lev.  xxi.  9.  "  Faithful  chil- 
dren" is  a  ministerial  qualification.  1  Tim.  iii.  4,  5.  'lit.  i.  6.  It  was  a  frequent  peti- 
Hou  in  Philip  Henry's  family  worship,  that  '  Ministers'  children  might  have  grace  to  carrj 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  437 

12.  A  frudent  manforeseeth  the  evil,  and  liidetli  Itimself;  but  the  simple  pass  on, 
and  are  punished.^ 

Even  animal  instinct  is  the  exercise  of  prudence.^  Everv  in- 
telligent man  acts  upon  it.  He  foresees  coming  evil,  and  provides 
himself  a  shelter.  We  often  see  the  Christian's  patience,  security 
and  hope.  Here  is  his  prudence,  securing  a  refuge.  There  is 
frightful  evil  on  every  side.  But  God  in  Christ  is  to  him  "  the 
munition  of  rocks" — not  a  cold  and  barren  refuge,  safe  from  ene- 
mies, but  exposed  to  hunger;  but  a  storehouse  of  food,  as  well  as 
a  citadel  of  defence.  "  Bread  shall  be  given  him,  and  his  water 
shall  be  sure."^  The  man  who  has  never  realized  the  evil  is  with- 
out an  hiding-place.  The  man  who  stays  outside  the  gate,  per- 
ishes as  if  there  was  no  refuge.  Only  he,  who  "  runneth  into  the 
strong  tower  is  safe."*  A  mighty  blessing  is  any  dispensation  that 
awakens  from  slumber,  and  brings  care,  prudence,  confidence. 

The  Israelites,  warned  of  the  destruction  of  the  first-born,^  and 
many  ages  after,  of  the  ruin  of  their  city,^  hid  themselves.  This 
prudence  combined  with  faith,  rouses  us  as  the  man-slayer  to  flee 
from  impending  danger,  and  to  "  lay  hold  of  the  hope  set  before 
us."^  For  him  there  were  six  cities^ — For  us  there  is  but  one.^ 
Nothing  short  of  vital  faith  brings  us  into  it. 

But  the  simple — the  wilfully  foolish— leave  things  to  take  their 
course.  God  is  so  merciful.  All  will  be  well  at  last.  They  will 
not  be  warned.  The  fooleries  of  the  world  engage  their  heart. 
All  besides  is  forgotten  ;  and  so  they  jiass  on  and  are  punished. 
The  prudent  hide  themselves  in  God.  The  simple  rush  blindfold 
into  hell.  Oh  !  sinner,  does  not  thy  ruin  lie  at  thine  own  door  ? 
What  will  it  be  to  take  the  mad  pleasures  here,  and  to  "  lie  down 
in  everlasting  sorrow?"^**  The  tears  of  the  penitent  are  but  for  a 
moment,  and  end  in  everlasting  joy."  Thine  will  be  for  eternity — 
"  the  weeping"  of  utter  despondency.'^  Wilt  thou  scorn  this  warn- 
ing? The  ox  is  driven  to  destruction.  The  sinner  plunges  into 
it  in  despite  of  every  effort  to  restrain  him. 

13.  Take  his  garment  that  is  surety  fur  a  stranger,  and  take  a  pledge  of  Mm  for 
a  strange  woman. 

This  Proverb  also  we  have  had  before.'^  '  But  what  conduces  to 
the  happiness  of  life  is  needful  to  inculcate  again  and  again,  to  fix 
it  deep  in  the  mind."*  This  may  be  an  illustration  of  the  prudence 
just  descriljed  ;  foreseeing  evil,  and,  instead  of  rushing  into  it, 
avoiding  it.  For  what  can  be  inore  imprudent,  than  to  trust  a 
man,  that  is  surety  for  a  stranger,  or  for  a  strange  woman. 

it,  that  the  Ministry  might  in  nothing  he  blamed.'     See  the  Author's  Christian  Ministry. 
Part.  iii.  chap.  ix. 

1  Chap.  xxii.  3.  2  Job  xxxvi.  23.    Jer.  viii.  7. 

3  Isa.  xxxiii.  16.     Comp.  Ps.  cxiii.  5.  ■*  Chap,  xviii.  lO. 

5  Ex.  xii.  1-2,  13,  21—23.  6  Matt.  xxiv.  15—21. 

7  Heb.  vi.  18.  s  -^xxm_  x^xv.  11—13.  »  Acts  iv.  12. 

»»  Isa.  1.  11.  11  Ps.  cxxvi.  5,  6.  12  Matt.  viii.  12;  xxii.  13.     Luke  xiii.  28. 

*3  Chap.  XX.  16.  1^  Lavater. 


438  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

Such  folly  is  utterly  unworthy  of  confidence.  And  therefore  take 
his  garment — full  security  for  a  debt.  Rather  incur  the  charge 
of  selfishness,  than  by  imprudence  hinder  yourself  from  helping 
more  worthy  objects.  And  yet  let  not  the  discipline  of  prudence 
chill  the  glow  of  active  self-denying  love.  Let  every  grace  be  in 
its  order,  proportion  and  combination,  "  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works." ^ 

14.  He  that  hlesseth  hix  friend  with  a  loud  voice,  rising  early  in  the  morning,  it 
shall  be  counted  a  curse  to  him. 

Is  it  a  sin  to  bless  our  friend  ?  Often  did  our  Lord  openly  ac- 
knowledge the  love  of  his  friends.-  And  yet  a  loud  voice,  and  ex- 
travagant praises,  bring  sincerity  into  question.  When  a  nmn  ex- 
ceeds all  bounds  of  truth  and  decency,  affecting  pompous  words, 
and  hyperbolical  expressions,  we  cannot  but  suspect  some  sinister 
end.^  Real  friendship  needs  no  such  assurance.  One  act  of  love 
is  more  than  many  loud  blessings.  '  There  is  no  wise  man,  but 
had  rather  have  one  promise  than  a  thousand  fair  words,  and  one 
performance  than  ten  thousand  promises.  For  v.' hat  charge  is  it  to 
spend  a  little  breath,  for  a  man  to  give  one  his  word  who  never  in- 
tends to  give  him  any  thing  else  V^  The  man  may  be  rising  early 
in  the  morning,  lest  some  one  be  before  him  ;  lest  otherwise  there 
would  be  scarcely  time  to  finish  this  great  business  ;  and  yet  while 
harping  upon  the  same  string,  he  may  be  undermining  me  all  the 
day.  Contrast  David's  eaj^ly  rising  for  the  service  of  God,  with 
his  son's  early  rising  for  the  hypocritical  blessing  of  his  friends.^ 
The  Apostle  could  not  endure  this  exaggerated  praise.^  Indeed 
every  intelligent  man  must  look  upon  it  rather  as  a  curse  to  him. 
For  any  supposed  encouragement  of  such  fulsome  flatter}'^  would 
stamp  him  as  a  fool.  And  the  blessing — should  he  be  deluded  by 
it — would  end  in  a  fearful  curse.'' 

The  Scriptural  rule  of  friendship  is — "  Let  me  not  love  in  word, 
neither  in  tongue  ;  but  in  deed  and  in  truth."«  The  rule  for  our- 
selves is— "Walk  before  God"^ — not  before  men.  Let  worldly 
things  and  worldly  men  be  little  in  your  eyes.  Man's  day'"  will 
soon  have  passed  away.  Eternity  in  all  its  substance  and  glory  is 
at  hand. 

15.  A  continual  dropping  in  a  very  rainy  day  and  a  contentious  woman  are 
alike.  16.  Whosoever  hideth  her  hideth  the  loind,  and  the  ointment  of  his  right 
hand,  which  bewrayeth  itself. ^^ 

The  figure  of  ^Ae  dropping  has  been  given  before.'^     The  time 

1  2  Tim.  iii.  17.  2  Luke  xxii.  28.  3  Chap.  xxvi.  23—25. 

4  South's  Sermon  on  Matt.  v.  4-1.  Some  of  Mr.  Scott's  early  friends  at  the  Lock 
painfully  reminded  him  of  this  Proverb.     Life,  pp.  225,  226. 

5  Ps.  V.  3;  Iv.  17;  cxix.  147,  witli  2  Sara.  xv.  2 — 7. 

6  2  Cor.  X.  G.     Comp.  Rom.  xii.  3. 

t  2  Sam.  xvi.  16—19 ;  xvii.  7—13.     Acts  xii.  22,  23.  8  i  John  iii.  18. 

9  Gen.  xvii.  1.  i«  1  Cor.  iv.  3,  Marg. 

11  '  He  that  refraynetli  her,  refrayneth  the  winde,  and  holdith  oyle  fast  in  hir  honde.' 
Bp.  Coverdale.  i'^  Chap.  xLx.  13. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  439 

is  here  added — a  very  rainy  day — shutting  us  up  at  home."  There 
is  rain  without  and  within— both  alike  troublesome  ;  the  one  pre- 
venting us  from  going  abroad  with  comfort — the  other  from  stayino- 
at  home  in  peace.  The  storm  within  is  however  much  the  most 
pitiless.  Shelter  maybe  found  from  the  other.  None  from  this. 
The  other  wets  only  to  the  skin  ;*  this  even  to  the  bones.  Conten- 
tion with  a  neighbor  is  a  sharp  shower,  over  and  gone.  This  is  a 
continual  dropjAng — the  bane  of  a  house,  even  though  replete 
with  every  luxury. 

Whether  it  be  in  the  woman  the  lust  for  rule,  or  the  repining 
discontent  under  the  obligation  to  submit;  either  principle  breaks 
the  rank,  in  which  God  has  placed  her.  Occasions  always  present 
themselves  for  the  display  of  this  unhappy  temper.  After  the  at- 
tempts to  soothe  and  pacify  her,  the  "  return  of  clouds  after  rain" 
betokens  more  showers,  and  dispels  the  hope,  which  a  passing  sun- 
beam may  have  raised.  Even  under  the  restraint  of  Divine  grace 
— much  more  when  wholly  unrestrained — she  becomes  her  hus- 
band's torment,  and  her  own  shame.  For  as  soon  might  we  hide 
the  iL-ind.  that  it  should  not  be  known,  or  the  ointment  of  our  right 
hand,  that  it  might  not  bewray  itself^  as  restrain  her  tongue,  or  hide 
her  turbulence.  Nay — as  the  wind  pent  up  howls  more  fright- 
fully ;  so  the  attempt  to  still  her  noise,  only  makes  her  more 
clamorous. 

Such  repeated  warnings  seem  to  be  needful.  "  Fleshly  lusts" 
too  often  rule  conscience  and  judgment  in  the  important  choice. 
"  Some  shall  have  trouble  in  the  flesh."^  Prudence  and  prayer — 
not  blind  affection — give  the  only  security  of  happiness  and  peace. 

17.   Iro7i  sharpenelh  iron;  so  a  man  sharpenelh  the  countenance  of  his  friend. 

Man  was  framed  not  for  solitude,  but  for  society.^  It  is  only  as 
a  social  being,  that  his  powers  and  affections  are  fully  expanded. 
l7'on  sharpeneth  iron.^  Steel,  whetted  against  a  knife,  sharpens 
the  edge.  So  the  collision  of  different  minds  whets  each  the  edge 
of  the  other.''  We  owe  some  of  the  most  valuable  discoveries  of 
science  to  this  active  reciprocity.  Useful  hints  were  thrown  out, 
which  have  issued  in  the  opening  of  large  fields  of  hitherto  unex- 
plored knowledge.  In  the  sympathies  of  friendship,  when  the  mind 
is  dull  and  the  countenance  overcast,  a  word  from  a  friend  puts  an 
edge  upon  the  blunted  energy,  and  exhilarates  the  countenance.** 
The  commanding  word  in  the  field  of  battle  puts  a  keen  edge  upon 
the  iron.^  This  mutual  excitation  for  evil  is  a  solemn  warning 
against  ungodly  communication. ^°  But  most  refreshing  is  it,  when 
as  in  tlie  dark  ages  of  the  Church,  "  they  that  feared  the  Lord 

1  Holden.  2  See  Ecclus.  nxxi.  6,  7.  3  John  xii.  3. 

<  1  Cor.  vii.  28.  5  Gen.  ii.  18.  «  1  Sam.  xiii.  20,  21. 

'' '  Ergo  fungar  vice  cotis,  acutum 

Reddere  qua;  ferrum  valet,  exsors  ipsa  secandi.' 

Hor.  Ars.  Poet.  304. 
8  Job  iv.  3,  4.  9  2  Sam.  x.  1 1—13. 

">  Chap.  i.  10—13.     1  Kings  xxi.  25.     Isa.  xli.  6 ;  with  1  Cor.  xv.  33. 


440  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

spake  often  one  to  another."'  Sharpening  indeed  must  have  been 
the  intercourse  at  Einmaus,  when  "  the  hearts  of  the  disciples 
burned  within  thein."-*  The  Apostle  was  often  so  invigorated  by 
the  countenance  of  his  friends,^  that  he  longed  to  be  "somewhat 
filled  with  their  company."^  Upon  this  principle — "  Two  are  bet- 
ter tiian  one" — our  Lord  sent  his  first  preachers  to  their  work.^ 
And  tlie  first  Divine  ordination  in  the  Christian  Church  was  after 
this  precedent.* 

'  The  communion  of  saints'  is  an  Article  in  our  Creed.  But  is 
it  practically  acknowledged  in  its  high  responsibility  and  Christian 
privilege?  "  Am  1"  not  "  my  brother's  keeper?"  Gladly  take  up 
the  bond  of  brotlierhood.  If  a  brother  seems  to  walk  alone,  sharp- 
en his  iron  by  godly  communication.  Walk  together  in  mutual 
'•  consideration"  of  each  other's  infirmities,  trials,  and  temptations; 
and  mutual  '-provocation"'  of  each  other's  gifts  and  graces.  "If 
the  iron  be  blunt,  the  edge  will  thus  be  whetted,  and  more  strength 
put  into  it."^  Were  this  high  obligation  and  privilege  more  real- 
ized; were  we  walking  with  God  more  closely  in  this  holy  at- 
mosphere ;'  we  should  not  so  often  complain  of  social  intercourse, 
where  much  might  have  been  communicated,  and  yet  all  has  ended 
in  barrenness  and  disappointment. 

18.  Whoso  keepeth  the  fig-tree  shall  eat  the  fruit  thereof:  so  he  that  ivaiteth  on  his 
master  shall  be  honored. 

An  encouragement  to  diligence  in  our  calling !  The  Jig-tree 
was  a  valuable  product  of  Judaea.'"  The  cultivation  was  probably 
a  profitable  labor,  and  therefore  illustrated  the  general  reward  of 
faithfulness.  The  dresser's  industry  was  recompensed  by  eating 
tlie  fruit  thereof}'^  The  fidelity  of  the  attached  servant  will  be  si- 
milarly honored.^- — Eliezer's  uprightness,'^  and  Deborah's  long  and 
faithful  services/'  were  suitably  honored.  Elisha's  affectionate  de- 
voted ness  to  his  master  ioas  honored  with  a  double  portion  of  his 
spirit."'  The  Centurion's  care  for  his  servant  was  probably  an  ac- 
knowledgment of  diligent  loaiting  ufton  his  master.  ^^  The  excep- 
tive instances  of  ingratitude"^  do  not  invalidate  the  rule. 

There  are  no  exceptions,  however,  in  the  service  of  the  Divine 
Master.  Our  happiness  is  in  receiving  his  word,  and  studying  his 
will.  Our  honor  is  secured  by  his  promises — "  If  any  man  serve 
me,  him  will  my  Father  honor. ''^  "Blessed  are  those  servants, 
whom  the  Lord,  when  he  cometh,  shall  find  watching.  Verily  I 
say  unto  you,  that  he  shall" — adorable  condescension  ! — "  gird 
himself,  and  make  them  to  sit  down  to  meat,  and  will  come  forth,  and 

1  Mai.  iii.  16.         -  Luke  xxiv.  32.         3  Acts  xviii.  5;  xxviii.  15.    2  Cor.  vii.  16. 

<  Rom.  XV.  34.  Even  a  Heathen  could  say — '  Ipse  aspectas  viri  boni  delectat' — 
Seneca. 

5  Luke  X.  1—3,  with  Eccl.  iv.  9—12.  6  Acts  xiii.  2—4. 

7  Hel).  X.  24,  25;  also  iii.  13.  s  KccI.  x.  10.  9  See  1  John  i.  7. 

»o  .Tud.  ix.  10,  11.     Mic.  iv.  4.     Comp.  Joel  i.  G.  7.     Hab.  iii.  17.     Luke  xiii.  6—9. 
>i  1  (^or.  ix.  7.    2  Tim.  ii.  6.  ''^  Chap.  xxii.  29.  "  Gen.  xxiv. 

»4  Ibid.  XXXV.  8.  '«  2  Kings  ii.  3—15.  is  Luke  vii.  7,  8. 

"  Gen.  xxxi.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  441 

serve  them.'"  Their  honor  will  be  proclaimed  to  each  before  the 
assembled  world — "Well  done!  good  and  faithful  servant;  enter 
thou  into  the  joy  of  thy  Lord."^  It  will  seal  their  overu  hirlming 
portion  in  eternal  bliss — "  His  servants  shall  serve  him;  and  they 
shall  see  his  face,  and  his  name  shall  be  in  their  foreheads."-' 

19.  As  in  water  face  answereth  to  face,  so  the  heart  of  man  to  man. 

This  proverb  does  not  confound  all  in  one  indiscriminate  mass,  as 
if  all  were  alike  under  an  endless  diversity  of  condition.  We  can- 
not identify  infancy  with  age,  or  the  proper  individualities  of  con- 
stitution and  education.  But  under  the  same  circumstances,  and 
on  the  same  level,  the  coincidence  is  most  remarkable  and  instruc- 
tive ;  and  just  as  in  the  reflection  of  the  ivater  face  atuicereth  to 
face  ;  so  in  another  heart  we  see  the  reflection  of  our  own.^  Hu- 
man nature  has  suffered  no  change  since  the  fall.  The  picture  of 
man's  corruption  drawn  above  four  thousand  years  since,  is  man, 
as  we  see  and  know  him  now.^  The  Apostle's  graphical  delinea- 
tion of  the  Christian  conflict,  is  as  if  we  had  been  sitting  before  his 
pencil  for  our  own  likeness.^  This  identity  of  Christian  experience 
is  most  valuable.  '  No  one  ' — exclaims  a  tried  child  of  God — '  has 
ever  felt  as  I  do.'  Let  him  open  his  case  to  a  brother  or  sister, 
compare  notes  with  their  exercises  ;  and  who  will  hesitate  to  sub- 
scribe their  own  name  to  his  complaints  ?  Thus,  instead  of  "  think- 
ing it  strange  concerning  this  fiery  trial,"  he  learns  that  "  the  same 
afflictions  are  accomplished  in  his  brethren  that  are  in  the  world."'' 
The  same  features  and  "  measure  of  the  stature  in  Christ,"  mark 
the  whole  family  ;  inasmuch  as  "  all  these  worketh  that  one  and 
the  self-same  Spirit,  dividing  to  every  man  severally  as  he  will."* 

Scripture  history  also  illustrates  this  unity.  Ishmael's  mocking 
shows  the  enmity  of  the  heart  in  all  ages.  Who  of  us  does  not  find 
something  answering  to  Jonah's  evil  temper  in  our  own  fi  etfulness, 
waywardness,  or  ingratitude. ^  Job  shows  us  our  impatience,  our 
mistaken  judgments  of  God's  dealings  with  us,  and  the  special 
trial  of  Satan's  temptations.  David's  heart  in  all  its  varied  exer- 
cises ansxoereth  to  our  heart.  Else  how  could  we  take  up  his 
confession,  praises,  conflicts,  and  triumphs,  and  feel  that  no  words  of 
ours  could  more  entirely  and  accurately  express  our  own  selves  ? 
It  is  these  scripture  portraits,  that  make  the  word  of  God  so  "  profit- 
able for  reproof,  correction,  and  instruction  in  righteousness.'"" 

Hence  we  learn  sympathy  with  the  members  of  Christ.  We  share 
their  joys  and  sorrows,  their  confidence  and  temptations.  Self- 
knowledge  also  instructs  us  thus  to  know  human  nature,"  and  to 
deal  wisely  and  profitably  with  our  fellow-sinners.  The  practical 
lesson  of  humility  and  forbearance  is  also  deeply  taught.  A  man 
observes  a  face^  reflected  in  the  water.,  not  thinking  that  it  is  his 

'  John  xii.  26.     Luke  xii.  37. 

2  Matt.  XXV.  21,23.  3  Rev.  xxii.  3,  4.  «  Ps.  xxxiii.  15. 

5  Gen.  vi.  5,  witli  Ps.  xiv.  2,  3.     Rom.  iii.  9,  10.  ^  Rom.  vii.  14—25. 

T  1  Pet.  iv.  12;  v.  9.  si  Cor.  xii.  11.  ^  Gal.  iv.  29. 

1"  2  Tim.  iii.  16.  "  Ps.  xxxvi.  1.    P.  T. 

56 


442 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 


own  face,  which  is  the  actual  object  of  disgust.  He  exclaims  with 
vain  self-preference  against  the  ungodliness  of  the  siuaer,  or  the  in- 
firmities of  the  saint.  Why!  it  is  thine  own  nature  that  thou  art 
reviling.  Change  then  thy  language  of  scorn  for  self-abhorrence 
and  shame. 

20.  Hell  and  destruction  are  never  full:  so  the  eyes  of  man  are  never  satisfied. 

A  striking  picture  of  the  two  great  devourers — hell  and  destruc- 
tion^— never  full.  Hell — the  grave — ever  since  Adam's  sin  has 
been  insatiable.  It  has  opened  its  mouth  to  receive  countless  mil- 
hons ;  and  still  it  yawns — craving  for  more.^  Generations  have 
sunk  into  destruction — doing  the  work,  and  earning  ■'  the  wages, 
of  sin."  StiU  the  pit  is  not  full.  The  broad  mouth  still  opens  for 
more. 

Thus  insatiable  are  the  eyes — the  desires^ — of  man — always 
requiring  new  gratification.  "  He  enlargeth  his  desire  as  hell,  and 
is  as  death,  and  cannot  he  satisfied.  His  eye  is  not  satisfied  with 
seeing,  nor  his  ear  filled  with  hearing."''  Curiosity,  love  of  novelty, 
covetousness,  ambition — all  these  desires— like  thirst  in  the  dropsy, 
are  aggravated  in  their  indulgence. ^  Man  is  always  seeking  for 
what  he  can  never  find — -satisfaction  in  earthly  things.  He  toils 
after  his  object,  and  when  he  has  grasped  it,  he  toils  still ;  the 
possessor  of  an  earthly  shadow — not  of  real  happiness.^  The 
height  of  ambition,  when  reached,  is  not  his  resting  place — only 
the  point,  whence  he  stretches  after  something  higher.  He  may 
fancy  his  desires  to  be  moderate.  He  may  set  bounds  to  them, 
and  flatter  himself,  that  he  shall  never  overpass  them.  But  give 
him  a  world ;  and,  like  the  far-famed  conqueror,  he  will  weep  for 
another. 

Nor  is  this  altogether  the  effect  of  his  depravity.  Corruption 
indeed  leads  us  to  seek  rest  in  something  short  of  God.  But  it  is 
our  nature  not  to  find  it.  How  can  an  immortal  being  quench  his 
thirst  but  from  an  infinite  source?  Here  the  gospel  meets  our 
case.  So  often  as  the  eager  question  starts  up — "  VVho  will  show 
us  any  good  ?"^ — listen  to  the  voice — "  Ho !  every  one  that  thirst- 
eth,  come  ye  to  the  waters.  If  any  man  thirst,  let  him  come  unto 
me,  and  drink.  He  that  cometh  to  me  shall  never  thirst."''  Here 
our  desires  are  at  once  increased  and  satisfied.  Such  is  the  joyous 
character  of  the  gospel.  God  is  our  satisfying  portion — our  su- 
preme delight.'  To  delight  in  any  thing  else — independent  of 
him'" — is  as  if  we  cast  him  down  from  his  throne.     All  is  misery 

1  Chap.  XV.  11.  2  Chap.  xxx.  15,  16.     Isa.  v.  14.  3  1  John  ii.  16. 

4  Hab.  ii.  5.     Eccl.  i.  8.    Comp.  ii.  1—11.  5  EccI.  vi.7. 

6  Ibid.  V.  10—12. 

'  Crescit  amor  numini,  quantum  ipsa  pccunia  crcscit.' 

Juv.  Sat.  xiv.  139. 
'  Crescentem  scquitur  cura  pccuniani, 
Majorumque  fames.' 

Hor.  Carm.  iii.  IG.     Comp.  ib.  24. 
">  Ps.  iv.  6.  8  Isa.  Iv.  1,  2.     John  vii.  37 ;  vi.  35.  s  Ps.  xvi.  5.     Lam.  iii.  24. 

"»  Ps.  Ixxiii.  25. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS,  443 

and  delusion.  Delighting  in  him — all  ministers  to  our  comfort,  as 
flowing  from  this  great  centre.  At  the  grand  consummation,  the 
sutisfaclion  of  the  eyes  will  be  complete.  "Thine  eyes  shall  see 
the  King  in  his  beauty.  As  for  me,  I  will  behold  thy  face  in 
righteousness.  /  shall  he  satisjied,  when  I  awake,  with  thy 
likeness.'" 

21.  As  the  Jining-pot  for  silver,  and  the  furnace  for  gold;  so  is  a  man  to  his 
praise. 

The  Jining-pot  and  furnace  have  been  before  mentioned,  as  the 
Lord's  "  trial  of  the  heart."^  The  most  searching  furnace  is  here 
shown.  The  courting  of  the  j^raise  of  our  fellow-creatures  is  the 
world  within.  Praise  is  a  sharper  trial  of  the  strength  of  principle 
than  reproach.  '  If  a  man  be  vain  and  light,  he  will  be  puffed  up 
with  it.  If  he  be  wise  and  solid,  we  will  be  no  whit  moved  there- 
with.'^ A  haughty  and  supercilious  deportment ;  '■  loving  to  have 
the  pre-eminence  ;<  forwardness  to  give  our  opinion, — and  offence, 
if  it  be  not  taken — this  is  the  dross  brought  out  of  the  furnace. 
Count  the  discovery  a  special  mercy.  Know  thy  need  of  purifying, 
and  let  the  great  Refiner  do  his  perfect  work.* 

But  see  anian  humbled  by  praise,  in  the  consciousness  how  little 
he  deserves  it,  and  "  who  maketh  him  to  differ."^  See  him  made 
more  careful  and  diligent,  bearing  his  honor  meekly,  and  the  same 
man  as  before  ;  here  the  furnace  proves  the  real  metal,  and  brings 
out  "  a  vessel  of  lionor,  meet  for  the  Master's  use."^ 

Absalom  was  tried  in  this  fining  pot,  and  found  "  reprobate 
silver."^  Herod,  under  the  shouting  praise  of  his  flatterers,  "gave 
not  God  the  glory,-'  and  was  blasted  in  shame.^  Joseph'"  and 
David"  maintained  tlvir  humiUty  ;  Daniel  his  consistency;'^  the 
apostles  their  singleness  for  their  Master's  glory '^ — here  was  the 
bright  gold  in  the  heated  furnace. 

When  the  Minister  of  Christ  becomes  the  object  of  popular 
applause — his  people's  idol ;  when  they  look  at  the  pole,  instead  of 
the  brazen  serpent;  when  men  of  strong  impulse  and  Aveak  judg- 
ment put  the  servant  in  the  Master's  place'^ — then  he  is  in  the 
fining-pot.  He  that  is  but  dross  consumes.  Even  if  there  be 
true  metal,  the  man  of  God  "  is  saved,  yet  so  as  by  fire."  Without 
some  painful  discipline  his  usefulness  would  be  withered,  his  spirit- 
uality deadened,  his  soul  lost.''^ 

Two  rules  strongly  present  themselves — Be  careful  in  giving 

'  Isa.  xxxiii.  17.    Ps.  xvii.  15. 

2  Chap.  xvii.  3.     Corap.  Ecclus.  ii.  1,5.  3  Bp.  Hall.  *  3  .Tolm  9. 

5  Mai.  iii.  2,  3.  «  1  Cor.  iv.  7.  "^  2  Tim.  ii  21.       . 

8  2  Sam.  xiv.  25;  xv.  6,  with  Jer.  vi.  30.     Ez.  xxii.  18.  a  Acts  xii.  21—23. 

10  Gen.  xli.  41—43;  xlv.  5—8.        "  1  Sam.  xviii.  7,  8,  15—18.        '^  Dan.  vi.  3—5. 

13  Acts  iii.  11—16;  x.  25,  26;  xiv.  11—15. 

n  '  We  should  feel'— said  the  venerable  Mr.  Simeon  in  his  own  way—'  as  if  our  ears 
were  stung  with  blasphemy,  when  we  discover  any  attempt  to  transfer  the  crown  of 
glory  from  the  head  of  the  Redeemer  to  that  of  any  of  his  servants.'  Henry  Martyn 
continually  expresses  his  sensitive  conscience  upon  this  besetting  temptation.  Life,  chap, 
ii.  iii.     See  also  Author's  Christian  Ministry,  Part  iii.  chap.  vii. 

15  Comp.  2  Cor.  xii.  7. 


444  EXPOSITION    OP    THE    BOOK    OF    PROVERBS. 

praise.  Is  it  merciful  to  expose  a  weak  fellow-sinner  to  the  frown 
of  a  jealous  God?  or  to  stir  up  the  innate  corruption  of  his  heart?' 
For  put  even  the  finest  gold  into  the  furnace — liow  huinblin<^  is 
the  spectacle  of  tiie  dross,  that  yet  cleaves  to  it.  V^  Be  not  less 
careful  in  receiving  praise.  While  our  taste  revolts  from  extrava- 
gant flattery,  yet  we  are  apt  to  think  it  kindly  meant,  and  it  is  very 
rare  not  to  take  unconsciously  a  drop  of  the  poison.  But  the 
praise  of  the  church  is  by  far  the  most  insidious  poison — so  refined, 
so  luscious.  Specially  when  we  feel  it  to  be  lawfully  obtained, 
how  hard  to  receive  it  with  self-renouncing  consecration  to  God  ! 
'  Christian !  thou  knowest  thou  earliest  gunpowder  about  thee. 
Desire  those  that  carry  fire  to  keep  at  a  distance.  It  is  a  danger- 
ous crisis,  when  a  proud  heart  meets  with  flattering  lips.'^  May 
not  even  the  habit  of  speaking  humbly  of  ourselves  be  a  snare  of 
the  devil  ?  Would  it  not  be  safer  not  to  speak  of  ourselves  at  all  ? 
At  least  to  confine  our  conversation  in  strict  sincerity  to  what  we 
are — not  what  we  appear  to  be — would  be  a  '•  wise  refraining  of 
our  lips."^  Guard  against  dwelling  even  in  thought  upon  any 
thing,  that  brings  man's  approving  eye  upon  us.  Delight  mainly 
in  those  works,  that  are  only  under  the  eye  of  God.  Value  alone 
his  approbation.  Ever  think  of  the  love  of  human  praise  as  the 
most  deadly  bane  of  a  Christian  profession,*  to  be  resisted  with  in- 
tense energy  and  perseverance.  A  steady  look  into  eternity  shows 
its  vanity  ;  a  glance  at  the  cross  its  sinfulness. 

22.  Though  thou  shouldest  bray  a  fool  in  a  mortar  among  tvheat  xcith  a  pestle, 
yet  will  not  his  foolishness  depart  from  him. 

The  allusion  is  to  the  Eastern  mode  of  beating  oflT  the  husk  from 
the  corn  by  braying  it  in  a  mortar.  Yet  the  husk  sticks  not  so 
close  to  the  grain,  as  foolishness  to  the  fool.  The  beating  of  the 
mortar  may  separate  the  one.  The  other  will  not  depart  by  re- 
peated strokes.^  Much  is  said  of  the  effectiveness  of  correction.^ 
But  of  itself  it  works  nothing.  What  can  it  do  for  the  fool  that 
despises  it ?^  "The  rod,"  as  an  ordinary  means,  "  will  drive /oo^- 
ishness  out  of  the  heart  of  a  child.^^^  But  the  child  is  here  become 
a  man  in  strength  of  habit,  and  stubbornness  of  will.  As  soon 
therefore  "  can  the  Ethiopian  change  his  skin,  or  the  leopard  his 
spots,"  as  those  can  do  good,  "wAo  are  accustomed  to  do  evil."^° 

Examples  of  this  incurable  hardness  abound.  The  deluge — 
that  besom  of  Divine  vengeance — destroyed  the  race — not  the  fool- 
ishness— of  man.     Nay—  God  himself  declared  its  inefficacy   for 

'  '  I  do  not  know' — saiJ  NefT — '  that  I  ought  to  thank  you  so  very  warmly  for  what  I 
have  too  much  reason  to  fear  the  old  man  will  be  ready  to  take  advantage  of;  his  life 
being,  you  know,  principallv  supported  by  praise.'     Biography,  p.  3G9. 

2  Isa.  xxxix.  2.    2  Chro'n.  xxxii.  31.  3  piavel.  *  Chap.  x.  19. 

5  John  V.  44 ;  xii.  42,  43. 

*  Many  commentators  conceive  a  reference  to  this  mode  of  punishment  still  practiced 
in  the  East.  See  Calmet — Parkhurst.  Home's  Introduction,  iii.  157.  Burder  s  Orien- 
tal customs      But  perhaps  the  figurative  allusion  is  .T>ore  simple. 

7  Chap,  xxiii.  13,  14;  xxix.  15,  17.  8  chap.  xii.  1;  xv.  10. 

9  Chap.  xxii.  15.  '"  Jcr.  xiii.  23. 


EXPOSITION    OF    THE    BOOK    OF    PROVCRn?.  445 

this  end.'  Pharaoh  was  once  and  agixin  brai/ed  in  the  mortar; 
yet  did  not  his  foolishness  depart  from  hini.^  Aliaz  uiuler  (he 
same  infliction  "  trespassed  yet  more  against  the  Lord,"  and  stands 
out  as  a  beacon  to  all  ages — "  This  is  that  Icing  Ahaz  f^  "  Why 
should  ye  he.  stricken  any  more  ?" — was  the  despondent  com|)laint  of 
God  concerning  his  Israel.^  The  deepest  affliction  of  chastisement 
produces  only  the  fruit  of  blasphemy  and  hardened  ici, penitence.^  If 
Manasseh's  foolishness  when  brayed  in  tlte  mortar — departed  from 
him  ,-®  this  was  not  tlie  innate  power  of  affliction,  but  the  super- 
added power  of  Sovereign  Grace.  The  belief  in  the  necessary 
working  of  affliction  for  our  saving  good  is  a  fatal  dehision.  Never 
did  it  of  itself  hnng  one  soul  to  God.  In  all  cases,  it  is  only  what 
God  is  pleased  to  make  it.  A  man  may  be  crushed,  yet  no(  hum- 
bled. Like  the  broken  pieces  of  the  rock,  he  may  retain  all  his 
native  hardness.  Still  will  he  cling  to  Wis  foolishness  ;  and  part 
with  Christ  and  heaven,  rather  than  with  that  which  is  interwoven 
into  every  part  of  his  nature.  Was  it  not  thus,  Christian,  wit!) 
thyself,  till  Omnipotent  love  awakened — what  chastisement  alone 
could  never  have  stirred — the  cry  of  unreserved  submission  ? — 
'Lord!  spare  me  not;  bruise  me;  humble  me;  do  any  thing 
with  me,  but  leave  me  under  my  sins.  Who  can  deliver  me,  if 
thou  dost  not?'  Most  welcome  is  the  '•'bemoaning"  of  the  peni- 
tent child  to  his  yearning  father — "  Thou  hast  chastised  me,  and 
I  was  chastised,  as  a  bullock  unaccustomed  to  the  yoke  :  turn  thou 
me,  and  I  shall  be  turned  ;  for  thou  art  the  Lord  my  God.  Surely 
after  I  was  turned,  I  repented  ;  and  after  that  I  was  instructed,  I 
smote  upon  my  thigh ;  I  was  ashamed,  yea,  even  confounded,  be- 
cause I  did  bear  the  reproach  of  my  youth.  Is  Ephraim  my  dear 
son?  Is  he  a  pleasant  child?  For  since  I  spake  against  him,  I 
do  earnestl}^  remember  him  still ;  therefore  ;i)y  bowels  are  troubled 
for  him  :  I  will  surely  have  mercy  upon  him,  saith  the  Lord."'^ 

23.  Be  Ihou  diligent  to  know  the  slate  of  thy  flock,  and  look  well  (set  thy  heart, 
Marg.)  to  thy  herds.  24.  For  riches  ore  not  for  ever ;  and  doth  the  crown  endure 
to  every  generation  1  25.  The  liay  appeareth,  and  the  tender  grass  sheweth  itself, 
and  herbs  (f  the  mountains  are  gathered.  26.  The  lambs  are  for  thy  clothing,  and 
the  goats  are  the  pi-ice  of  the  field.  27.  And  thou  shalt  have  goats''  milk  enough 
for  thy  food,  for  the  food  of  thy  household,  and  for  the  maintenance  of  thy  maidens. 

'  This  declareth  the  great  goodness  of  God  towards  man,  and  the 
diligence  that  he  requireth  of  him  for  the  preservation  of  his  gifts.'^ 
It  is  a  lively  picture  of  the  occupations,  advantages,  and  responsi- 
bilities of  rural  life  in  olden  days.  It  is  specially  appropriate  to  a. 
nation,  whose  chief  riches  were,  in  its  early  origin,  in  pastures  and 
flocks.  Their  father  Jacob  admirably  exemplified  this  rule.  He 
knei^  well  the  state  of  his  flocks  and  herds — probably  also  their 
very  faces.'     Even  King  David — mindful  of  his  ancient  interests — 

*  Gen.  viii.  21.         2  Ex.  ix.  27;  x.  16;  xii.  29  ;  xiv.  5.  3  2  Chron.  xxvii.  23. 

*  Isa.  i.  5.     Comp.  ix.  13.    Jer.  v.  3 ;  xliv.  9, 10, 15,  16.     Ez.  xxiv.  13.    Am.  iv.  1 1, 12. 
s  Rev.  xvi.  10,  11.  6  2  Chron.  xxxiii.  12,  13. 

T  Jer.  xxxi.  18—20.     Comp.  Hos.  xiv.  1—4.     Luke  xv.  18—24. 

*  Reformer's  Notes.  9  Gen.  xxx.  32 — 42;  xxxi.  38—40;  xxxiii.  13. 


446  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

kept  his  Jlocks  and  herds  under  constant  inspection.'  Uzziah  also 
deemed  a  pastoral  charge  no  degradation  to  his  royal  dignity.^  The 
rule  inculcates  personal  attention.  All  should  not  be  left  to  ser- 
vants. The  master's  eye — like  Boaz^ — should,  as  far  as  possible, 
overlook  the  work.  Riches  are  a  fickle  possession.  Thei/  would 
not  be  for  ever.*  Even  the  croivti  tnight  not  endure  to  every 
generation.  Native  produce  is  more  permanent  wealth.  Honest 
industry  secures  a  more  certain  maintenance,  springing  up  out  of 
the  earth,  a  more  immediate  gift  of  God. 

The  Bible  is  thus  a  directory  for  all  the  diversified  employments 
of  life.  It  teaches,  that  every  man  ought  to  have  a  business,  and 
rebukes  the  neglect  of  practical  everyday  duties.  God  may  be 
glorified  by  a  single  eye  and  purpose  in  every  station  ;  by  the  labor- 
er, the  farmer,  the  servant,  no  less  than  the  master.^  We  must 
"  serve  the  Lord  in  fervency  of  spirit."  But  a  part  of  this  service 
is,  that  we  be  "  not  slothful  in  business."^  Indolence  would  make 
the  cares  of  hfe  an  excuse  for  a  low  standard  of  religion.  But  to 
retire  from  their  burden  would  be  to  neglect  "  serving  the  will  of 
God  in  our  generation  ;''  to  "  put  our  light  under  a  bushel,  instead 
of  upon  a  candlestick,"  to  cover  it,  instead  of  "  letting  it  shine."^ 
Our  own  calling  is  the  way  of  God  for  us  ;  and  in  tliis  way,  let  us 
commit  ourselves  to  God,  and  be  at  peace.^  His  Providence  ex- 
tends to  little  things,  as  well  as  to  things  of  greater  moment. 
Thus  it  becomes  a  balm  for  that  cankering  care,  which  is  the  bane 
of  all  godliness. 

This  picture  also  exhibits  the  fruits  of  industry  as  far  preferable 
to  those  of  ambition.  The  comparison  with  those,  whose  station 
places  them  beyond  the  need  of  labor,  affords  no  matter  for  envy ; 
much  for  thankfulness.  The  various  produce  of  the  field — the 
hay  and  grass  in  the  pastures  ;  the  herbage  on  the  mountains  ;'' 
the  suitable  clothing  frotfi  the  lambs ;"  the  goats  paying  the  price 
of  the  field  ;  the  sufficiency  of  wholesome  food  for  the  household 
and  7naidens — all  is  tlie  overflowing  bounty  of  our  gracious  God. 
"  How  excellent  is  thy  loving-kindness,  O  God  !"'^  Thus  -'man 
goeth  forth  unto  his  work  and  unto  his  labor  until  the  evening," 
singing  his  song  of  praise — "  O  Lord,  how  manifold  are  thy  works  ! 
in  wisdom  hast  thou  made  them  all :  the  earth  is  full  of  thy 
riches." '^ 

»  1  Chron.  xxvii.  29—31,  with  1  Sam.  xvi.  11.     Ps.  Ixxviii.  70,  71 
2  2  Chron.  xxvi.  10.  3  Ruth  ii.  4,  5;  iii.  7.  ^  Chap,  xxiii.  5. 

5  Col.  iii.  2-2— 24.  «  Roai.  xii.  11.  "^  Acts  xiii.  26. 

8  Matt.  V.  14—16.  9  1  Cor.  vii.  20,  24. 

*  Ps.  civ.  14.     '  The  word  translated  hay  properly  means  grass.     Where  vegetation 
was  so  abundant,  they  have  seldom  occasion  to  make  hay.     Holden.     Comp.  Parkhurst. 
Job  xxxi.  20.  12  Ps.  xxxvi.  7.  '^  ib.  civ.  23,  24. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  447 

CHAPTER   XXVIII. 

1.  The  wicked  Jlee  when  no  man  pursueth :  but  the  lighteous  are  hold  as  a  lion. 

The  wicked  may  appear  hold  in  facing  danger,  so  long  as  they 
drown  refiecUon,  and  stupify  conscience.  But  wiien  cons^cieiice  is 
roused,  guilt  is  the  parent  of  fear.  Adam  knew  no  fear,  till  he  be- 
came a  guilty  creature.  Then^  to  the  searching  question — "  Where 
art  thou  V — he  replied — "  I  was  afraid,  because  I  heard  thy  voice 
in  the  garden,  and  I  hid  myself."'  But  the  icicked  flee — \\o\.  only 
when  their  enemies  pursue,^ — but  whe7i  no  mati  pursueih.^  Yet 
is  not  conscience  an  invisible  pursuer,  following  close — the  harbin- 
ger of  the  wrath  of  God?  And  there  are  times,  when  "the  sound 
of  a  shaken  leaf  shall  chase  them  ;"^  when  "  the  shadows  upon  the 
mountains"  shall  make  their  hearts  melt  away.*  Cain  was  terri- 
fied with  the  apprehension  of  murder,  when  there  was  no  man, 
save  his  own  father,  living  on  the  earth.®  Many  a  daring  infidel 
has  shown  himself  a  coward  in  a  moment  of  sudden  danger.  In 
unwelcome  thoughts  of  judgment  to  come,  conscience  has  turned 
pale  at  the  question — "  Where  shall  the  ungodly  and  the  sinner 
appear  ?'"' 

But  if  guilt  brings  fear,  the  removal  of  guilt  gives  confidence.^ 
The  wicked  flee  ;  the  7'ighteous  are  hold  as  a  lion.  Fearless  as 
the  King  of  the  forest,^  they  dare  to  do  any  thing  but  offend  their 
God.  The  fear  of  him  has  drowned  every  other  fear.  "Though 
an  host  should  encamp  against  me" — saitli  the  man  of  God — 
"  mine  heart  shall  not  fear.""  Moses  "  feared  not  the  wrath  of  the 
king."''  Caleb  and  Joshua  stood  firm  against  the  current  of  rebel- 
lion.'^ Elijah  dared  Ahab's  anger  to  his  face.'^  Nehemiah  in  a 
time  of  peril  exclaimed — "  Sliould  such  a  man  as  I  flee?'"* 
The  three  confessors  stood  undaunted  before  the  furious  autocrat 
of  Babylon.'^  The  Apostles'  holdness  astonished  their  enemies.'® 
Paul  before  the  Roman  Governor, "^  and  even  before  Nero  himself, 
"witnessed  a  good  confession.""*  Athanasius  before  the  Imperial 
Council  of  Heresy ;  Luther  at  the  Diet  of  Worms,  firmly  exem- 

I  Gen.  iii.  9,  10.  2  Deut.  xxviii.  25.  3  Lev.  xxvi.  17,  36.     Ps.  liii.  5. 

<  Lev.  xxvi.  3G.     Comp.  Job  xv.  21.  5  Jud.  ix.  26.  ^  Gen.  iv.  13,  14. 

7  1  Pet.  iv.  18.  8  Heb.  x.  22.     1  John  iii.  21. 

9  Comp.  chap.  xxx.  30.  2  Sam.  xvii.  10.  'This  noble  animal  is  the  most  perfect 
model  of  boldness  and  courage.  He  never  flies  from  the  hunters,  nor  is  frightened  by 
their  onset.  If  their  number  forces  him  to  yield,  he  retires  slowly,  step  by  step,  fre- 
quently turning  upon  his  pursuers.  He  has  been  known  to  attack  a  whole  caravan,  and 
when  obliged  to  retire,  he  always  retires  fighting,  and  with  his  face  to  the  enemy.'  Pax- 
ton's  Illustration  of  Natural  History  of  Scripture,  pp.  295,  296.  Pindar  refers  to  the  lion 
as  the  figure  of  courage.     Isth.  iv.  Antistr.  V. 

i"  Ps.  xxvii.  1 — 3.     Comp.  iii.  5;  xlvi.  2,  3;  cxii.  7. 

II  Heb.  xi.  28.     Ex.  x.  28,  29.  12  Num.  xiv.  6—10. 

"  1  Kings  xviii.  10,  17,  18;  xxi.  20.  Compare  2  Kings  i.  15.  1  Kings  xiii.  1—10. 
2  Chron.  xxvi.  17,  18. 

»  Neh.  vi.  11.  15  Dan.  iii.  16—18.  '«  Acts  iv.  13. 

W  lb.  xxiv.  xxvi.     Rom.  1.  15,  16.  '^  2  Tim.  iv.  16,  17. 


448  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

plified  the  lion-like  boldness.  Nor  is  this  the  character  of  indi- 
viduals only.  The  faithful  and  constant  Christian  will  be  bold  to 
walk  contrary  to  the  course  of  this  world  ;  outfacing  the  scorn  of 
men  ;  valiant  for  despised  truth  ;  glorying  in  a  persecuted  name. 
Fearless  is  he  of  men.  "  For  if  God  be  for  him,  who  can  be 
against  him  ?"'  Not  less  fearless  is  he  of  Satan.  If  he  be  a 
"roaring,"^  he  is  a  chained,  "lion."  "Resist  him,"  and  coward- 
like, "  he  will  flee  from  you."^  If  there  be  a  want  of  boldness,  is 
there  not  a  wound  of  conscience,  neglect  of  prayer,  or  want  of 
faith?  The  boldness  itself  is  the  sense  of  weakness,  and  Divine 
strength  made  perfect  in  it."^  When  God  intends  us  to  do  great 
things,  he  makes  us  feel,  that  "  without  him  we  can  do  nothing."^ 
Thus  pride  receives  its  death-blow,  and  he  receives  ail  the  glory  to 
himself.* 

2.  F(/r  the  transgression  of  a  land  many  are  the  princes  thereof:  hut  by  a  man 
of  understanding  and  knowledge  the  state  thereof  s] tail  be  'prolonged. 

Is  God  concerned  in  the  falling  of  a  sparrow  V  Surely  then  much 
more  in  the  control  of  kingdoms.*  Did  we  realize  more  deeply  our 
national  dependence,  we  should  see  the  clouds  of  anarchy  and  con- 
fusion working  his  wise,  mysterious,  or  gracious  purposes.  Rival 
princes  desolate  the  land  with  the  horrors  of  civil  war.^  A  quick 
succession  of  princes  rises  by  treason,  usurpation,  or  the  natural 
course.'"  Hence  a  change  of  laws,  spoliation  of  privileges,  imposi- 
tion of  new  burdens,  or  wasteful  expenditure  of  treasure  or  blood. 
Many  will  trace  these  evils  to  political  causes.  But  God's  voice 
speaks  from  the  cloud — ^"  This  thing  is  from  me."''  For  the  trans- 
gression of  a  land  many  are  the  princes  thereof.  Nor  less  must 
we  acknowledge  his  hand  in  the  prolongation  of  the  state  by  men 
of  under standi^ig  and  knoivledge.  The  long  and  prosperous 
reigns  of  the  kings  of  Judah  are  strongly  contrasted  with  the 
Records  of  Israel  after  the  revolt. ''^  The  bloody  contentions  in  our 
early  history,  which  swept  away  the  flower  of  our  nobility,  and 
those  of  later  date,  which  overturned  for  a  time  our  long-estal)lished 
institutions — ^were  they  not  the  scourge  of  many  princes  for  the 
transgression  of  the  land.  7  And  may  we  not  anticipate  the  bright 
contrast,  in  prayer  for  our  beloved  Sovereign,  that  by  the  choice  of 

1  Rom.  viii.  31.  21  Pet.  v.  8.  3  Jam.  iv.  7. 

4  2  Cor.  xii.  9.  5  John  xv.  5. 

8  Bishop  H;ill  has  finely  workeJ  out  this  contrast — '  The  wicked  is  a  very  coward,  and 
is  afraid  of  every  tiling ;  of  God,  hecau.se  lie  is  his  enemy  ;  of  Satan,  because  lie  is  his 
tormentor;  of  God's  creatures,  because  they,  joining  with  their  Maker,  fight  against 
him;  of  himself,  because  he  bears  about  with  hiin  his  own  ac(*-user  and  executioner.  The 
godly  Minn  coiitrarily  is  afraid  of  notliiiig  ;  not  of  God,  because  he  knows  him  his  best 
friend,  and  will  not  hurt  hiin;  not  of  Satan,  because  he  cannot  hurt  him ;  not  of  afflic- 
tions, because  he  knows  they  come  from  a  loving  God,  and  end  in  his  good  ;  not  of  the 
creatures,  since  "the  very  stones  in  the  field  are  in  league  with  him;"  not  of  himself, 
since  his  conscience  is  at  peace.'     Medit.  and  Vows.  Cent.  ii.  Ixxiv. 

7  Matt.  x.  '2.').  "*  Dan.  iv.  -2.).     Co  up   Kcclus.  x.  t  9  1  Kings  xii.  16—21 

»»  Zech.  xi.  8.  "1   Kings  xii.  24. 

>2  Ih,  XV.  2.5—34;  xvi.  8—29.  2  Kings  xv.  8—31,  wiik  1  Kings  xv.  41.  2  Chron. 
xvii.  1 — 5  ;  xxxii.  20 — 2U. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  449 

men  of  understanding  and  knowledge  in  her  council,  the  state 
may  be  prolonged  ''in  all  godly  quietness?"' 

3.  A  poor  man  that  nppresseth  the  poor  is  like  a  sweeping  rain  which  leaveth  no 
food  (without  food,  Marg.) 

Unrestrained  power  is  often  an  engine  of  oppression  ;^  never 
more  so,  than  when  in  the  grasp  of  the  poor.  Place  an  unprinci- 
pled spendthrift  in  power,  and  he  is  a  destructive  tiood  in  his 
sphere  ;  greedily  seizing  every  advantage  by  oppression  to  redeem 
his  substance.  A  poor  man  suddenly  raised  to  power,  instead  of 
sympathizing  with  grievances  familiar  to  his  former  recollections,^ 
is  usually  pre-eminently  distinguished  by  selfishness.  Esther, 
when  raised  to  a  throne  from  an  obscure  station,  was  well  reminded 
to  use  her  power  for  God  ;  for  that  some  great  work  was  surely 
intended  by  the  remarkable  Providence.^  But  a  base  mind  be- 
comes more  corrupt  from  a  hasty  elevation.  The  man's  necessities 
enfiame  his  desires;  and,  being  without  a  spark  of  generous  hu- 
manity, he  is  only  bent  upon  improving  his  uncertain  opportunities 
for  selfish  aggrandizement.^  Some  of  the  Rulers  in  the  French 
Revolution  were  raised  from  the  lowest  ranks.  And  their  oppres- 
sion was  indeed  a  sweeping  rain,  leaving  no  food  in  fertile 
districts. 

Cheering  is  the  contrast  of  Him — once  j^oor  himself  by  his  vol- 
untary abasement — now  raised  to  honor  and  glory  ;  yet  pitying— 
"not  ashamed  of  his  poor  brethren."^  Truly  his  administration  is 
not  the  sweepifig  raifi  of  desolation,  but  "the  rain  upon  the  mown 
grass,"  rich  in  mercy.  "  He  shall  deliver  the  needy  when  he 
crieth  ;  tlie  poor  also,  and  him  that  hath  no  helper.  He  shall 
redeem  their  soul  from  deceit  and  violence ;  and  precious  shall 
their  blood  be  in  his  sight.'" 

4.  T  he  1/  that  forsake  the  law  praise  the  loicked:  but  such  as  keep  the  law  con- 
tend with  them. 

How  responsible  is  the  influence  of  our  profession,  acting  upon 
all  around  for  evil  or  for  good  !  Congeniality  of  taste  directs 
the  choice  of  our  companions.  Those  who  love  sin,  naturally 
"  have  pleasure  in  them  that  do  it."^      They  praise  the  wicked, 

1  1  Tim.  ii.  1,  2.  2  Gen.  xxxi.  29.     Comp.  Eccl.  iv.  1,  2. 

3  Matt,  xviii.  28—30.  *  Estli.  iv.  14. 

^  '  It  is  iti  matter  of  power' — as  Bp.  Sanderson  admirably  observes — '  as  it  is  in  mat- 
ter of  learning.  They  that  have  but  a  smattering  of  scholarship  you  shall  ever  observe 
to  be  the  forwardcst  to  make  ostentation  of  those  few  ends  they  have ;  because  they  fear 
there  would  he  little  notice  taken  of  their  learning,  if  they  should  not  now  show  it  when 
they  can.  It  is  even  so  in  this  case.  Men  of  base  spirit  and  condition,  when  they  have 
gotten  the  ail  vantage  of  a  little  power,  conceive  that  the  world  would  not  kniw  what 
goodly  men  they  are,  if  they  should  not  do  some  act  or  other,  to  show  forth  their  power 
to  the  worlii.  And  then,  their  minds  being  too  narrow  to  comprehend  any  generous 
way  whereby  to  do  it,  they  cannot  frame  to  do  it  any  other  way  than  by  trampling  upon 
those  that  are  below  them ;  and  that  they  do  beyond  all  reason,  and  without  all  mercy.' 
Sermon  on  Chap.  xxiv.  11,  12.     Comp.  also  on  1  Sam.  xii.  3. 

6  2  Cor.  viii.  9.     Phil.  ii.  7—11,  with  Heb.  ii.  11,  12.  ^  Ps.  Ixxii.  6,  13—14. 

"  Rom.  i.  32. 

57 


450  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

because,  like  themselves,  they  forsake  the  laio,  and  "cast  it  behind 
them.'"  "  The  world  loveth  its  own."^  Each  countenances  his 
brother  in  sin.^  Each  makes  the  other's  conduct — not  the  for- 
saken laio — the  standard  of  action.  The  wicked  may  possess 
some  praiseworthy  qualities.*  But  to  praise  them  for  their  wick- 
edness, identifies  us  with  them.  '  It  is  fearful  to  sin  ;  more  fearful 
to  delight  in  sin  ;  yet  more  to  defend  it.'^ 

The  servants  of  God  maintain  the  same  unity  of  spirit.  They 
cannot  call  sin  by  smooth  names,  and  gloss  over  an  ungodly 
character.  If  the  j/  keep  the  law,  they  contend  with  them  that  for- 
sake it.  Noah  thus  contended  with  the  ungodly  in  his  day,  con- 
demning them  not  merely  in  word  but  in  life ;  and  though  "  a 
preacher  of  righteousness,"  preached  more  powerfully  by  his  life 
than  by  his  doctrine.®  But  this  contention  must  be  aggressive. 
We  must  "reprove,"  as  well  as  separate  from,  "the  unfruitful 
works  of  darkness.'"  Our  Divine  Master's  open  testimony  was  the 
grand  offence.^  So  let  us  plainly  show  that  his  enemies  are  ours  ;® 
that  we  hold  neutrality  in  his  cause  to  be  treason.  For  "he  that 
is  not  with  me  is  against  me."^" 

Oh  !  the  appalling  recollection  of  our  former  influence  for  evil ! 
the  deadly — perhaps  the  eternal — injur}^,  which  all  our  subsequent 
labors  have  never  been  able  to  undo  !  the  encouragement,  which 
our  praise  of  the  wicked  gave  to  sin,  hardening  our  companions  in 
their  wickedness!  What  would  Manasseh  have  given  to  have 
undone  his  sin  in  all  its  evil  consequence  upon  his  son  and  his 
kingdom  !''  Intolerable  would  be  the  thought  of  the  past,  but  for 
the  blood  which  covers  the  guilt,  while  it  deepens  shame  and  self- 
abhorrence. '^  But  let  it  ever  be  present  before  us,  as  our  constrain- 
ing obligation  to  redeem  what  has  been  lost,  as  far  as  may  be,  by 
a  holy  contention  against  sin,  and  by  the  convincing  protest  of 
consistent  godliness.'^ 

5.  Evil  men  understatid  not  judgment :  but  they  that  seek  the  Lord  understand 
all  things. 

Ignorance  and  knowledge  are  here  contrasted,  and  each  traced 
to  their  proper  source.  The  Apostle  draws  the  same  contrast. 
"  The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God. 
But  he  that  is  spiritual  judgeth  all  things.'"*  This  unity  of  state- 
ment is  beautifid  and  instructive.  '  The  two  Testaments,  like  our 
two  eyes,  mutually  enlighten  us,  and  assist  each  other."^ 

1  Comp.  1  Sam.  xxiii.  21.    Neh.  vi.  17—19.     Ps.  x.  3. 

2  John  XV.  18.     Comp.  Jcr.  v.  30,  31.  3  isa.  xli.  6.  *  Luke  xvi.  8. 
5  Bishop  Hall's  Works,  viii.  36.                          6  2  Pet.  ii.  5.     Heb.  xi.  7. 

7  Eph.  V.  11.  Elijah,  1  Kings  xviii.  18;  Eli.sha,  2  Kings  iii.  5;  John,  Matt.  iii.  7; 
xiv.  3,  4.  8  jiatt.  XV.  10—12.     John.  vii.  7. 

9  Ps.  cxxxix.  21,  22.     See  the  rebuke  given  to  a  godly  kincr,  2  Chron.  xix.  2. 

10  Matt.  xii.  30. 

"  2  Chron.  xxxiii.  15 — 17,  with  23.  2  Kings  xxiii.  26.  Mr.  Cecil  had  deep  cause  to 
regret  his  inclTcctual  lahor  to  reclaim  from  infKielity  more  than  one,  whom  in  his  days  of 
rebellion  he  had  plunged  into  that  gulf  of  ruin. 

li  Ez.  xvi.  63.         '3  Phil.  ii.  lb,  16.     1  Pet.  ii.  12;  iii.  16.  »  1  Cor.  ii.  14,  15. 

'5  Serle's  Horse  Solitarise,  vol.  i.  565. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  451 

Evil  meti  understand  7iot  judgment.  •  They  know  not  the  true 
standard  of  right  and  wrong,  the  (rue  way  to  God,  or  the  end  of 
God's  deahngs  with  them.  Their  ignorance  is  wilfuP_"  Having 
the  understanding  darkened,  because  of  the  blindness  of  the  heart 
Men  love  darlaiess  rather  than  light,  because  their  deeds  are  evil" 
I  j^  a^'f^'^ess  light,  and  light  darkness."^  The  most  distin- 
guished scholar  is  a  very  fool  in  understanding  judgment  •  and 
except  he  be  humbled  in  the  consciousness  of  his  ignorance  and 
seek  light  from  above— he  will  perish  in  gross  darkness.  ' 

Nay— sometimes  knowledge,  no  less  than  ignorance,  hinders  a 
right  understanding.  Where  the  knowledge  of  the  truth  goes  be- 
fo^  or  beyond  the  power  of  it,  the  mind  is  often  perplexed  with 
dilticulties,  xyhich  the  less  intelligent,  but  more  simple,  escapes 
When  knowledge  stands  in  the  stead  of  faith;  when  the  man  rea- 
sons, instead  of  submitting  to  Divine  teaching  ;  knowledge  abused 
becomes  a  positive  hindrance  to  a  correct  understanding. 

Pride  IS  indeed  a  very  general  cause  of  ignorance.    The  source  of 
light  IS  despised.^     Hence  "  there  is  none  that  under standeth"  be- 
cause -  there  is  none  that  seeketh  after  God.^^^     They  that  seek  the 
7ir    ,        though   they  may  be  in  intellect,  and  ignorant  in 
worldly   things— shall   have   an  accurate   imderstanding   of  all 
things  profitable,  such  as  no  "natural  man"  can  attain.'^     "The 
words  are  plain  to  him  that  understandeth,  and  right  to  them  that 
find  knowledge."^     Many  things,  dark  to  human  reason,  are  sim- 
phhed  to  huinility.«     God's  working  is  the  spring  of  diligence,  not 
ot  inertion.    Man  works,  but  under  the  Master- worker.    He  is  free 
but  under  the  free-making  Spirit,  giving  him  a  will  for  the  service! 
1  hus  while  active  he  is  kept  dependent.^     He  works  with  deep- 
er humility,  and  more  assured  confidence.'"     This  is  a  mystery  to 
reason.     But  they  that  seek  the  Lord  understand  it.     Practical 
experience  shows  it  to  them.     Again— how  dark  are  the  Lord's 
ways  to  man's  proud  reason  !     Hard  dispensations  !  a  world  of 
sorrow  !     But  the  child  of  God,  seeking  to  know  "  the  end  "  imder- 
stands  them  "all  to  be  mercy  and  truth.""     Is  it  not  the  sharp 
trial  to  probe  the  wound  ;  the  bitterness,  to  wean  from  the  creature 
comlort;    the  JDurden,  to   prove   "the    patience  and  faith   of  the 
saints  ;     the  sifting,  to  separate  the  chaff  from  the  wheat  •  the  fur- 
nace, to  purify  the  gold  ?     Thus  does  seeking  the  Lord  expound 
the  mysteries  of  Providence  and  grace  !     We  are  neither  stumbled 
by  the  stones,  perplexed  by  the  labyrinths,  or  "discouraged  because 
I  Ps.  Ixxxii.  5.    Jer.  iv.  22.  2  t,,u  „_;   ,4 

3  Eph.  iv.  18.    John  iii.  19.     Isa.  v.  20.  4  p"   J  4 

5  Ibid.  XIV.  2.  Rom.  iii  11.  ■  Wickedness'-Bp.  Taylor  justly  observes-'  corrupts 
a  man  s  reasoning  gives  him  false  principles,  ancf  evil  measuring  of  thinas.'  Sermon 
before  University  of  Dublin.  '  I  regard  it  as  a  fundamental  error  in  the  stuly  of  divinity' 
—remarks  Professor  Franke-'  for  any  one  to  persuade  himself,  that  he  can  study  divin- 

ty  properly  without  the  Holy  Spirit.  As  long  as  he  remains  in  this  error,  all  labor  is 
lost  on  him  Lect.  Parcsn.  p.  184.  '  A  grain  of  true  feith  is  more  estimable  than  a  mass 
of  mere  historical  knowledge.'     lb.  Idea  studiosi  in  Theolocris 

6  Ps.  XXV.  9   12;  cxix.  98-100,  130.     Matt.  xi.  25.       °  7  chap  viii  6 

10  Pki^"''',o  '.o "^ ^^'^P-  ^^'^^-  ^-  '  Ps.  cxix.  4,  5,  8,  10,  32,  173. 

i-mi.  u.  U,  13.  u  James  v.  11,  with  Ps.  xxv.  10 


452  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

of  the  length  and  weaiiness"  of  the  way.  Those  who  desire  the 
light  shall  have  it.'  To  those  who  improve  it,  more  shall  be  given.* 
But — '  I  cannot  seek — that  is — I  cannot  pray.'  Then  do  as  you 
are  taught.  Let  not  inability  be  indolence,  but  faith.  Carry  it  to 
the  Lord.^  Remember  the  help  provided  for  weakness  and  igno- 
rance.^ If  you  cannot  pray  as  you  would,  pray  as  you  can.  De- 
sire—sincere  and  supreme — is  the  heart's  real  prayer— God's  own 
work  upon  the  soul.''  Is  this  manifest  ?  Wait  in  the  constant  use  • 
of  the  means — Be  found  in  the  way.^  "  Light  is  sown  ;"^  and  the 
seed  in  God's  best  time  will  bring  the  harvest.  No  one  fails  to 
make  progress  who  is  really  in  earnest.  It  is  a  grand  mistake  to 
suppose  that  some  impression  must  be  felt  as  the  warrant  to  seek. 
The  only  true  warrant  is  the  free  invitation  of  the  gospel.  You 
must  come — if  at  all — as  a  sinner,  not  as  a  saint;  as  you  are,  not 
as  you  would  be  ;  now,  not  waiting  for  some  better  time  or  prepara- 
tion; seeking  your  fitness  in  Christ,  not  in  yourself  If  you  think 
or  feel  that  you  cannot  seek  thus,  do  not  reason  or  despond  about 
it.  Ask  for  Divine  teaching  to  understand,  and  Divine  grace  to 
follow,  the  light  vouchsafed.  No  depth  of  learning,  no  extraordi- 
nary inspiration,  is  needed.  "  Ye  have  an  unction  from  the  Holy 
One,  and  ye  knoio  all  things.'''^  The  heart  is  given  as  well  as  the 
mind.  "The  senses  are  exercised  to  discern  between  good  and 
evil."*  All  this  light,  because  the  creative  word  has  been  given 
anew — "Let  there  be  light;  and  there  was  light.'""  Are  Chris- 
tians then  to  be  despised  as  fools?  They  are  the  most  intelligent 
people  in  this  world.  Fixed  at  wisdom's  gate,  their  religion  is  Di- 
vine wisdom,  and  "wisdom  is  justified  of  her  children."'' 

6.  Better  is  the  poor  that  walketh  in  his  uprightness,  than  he  that  is  perverse  in 
his  ways,  though  he  be  rich. 

This  proverb  is  repeated'^  for  its  valuable  instruction.  One  part 
of  the  comparison,  which  before  had  been  implied,  is  here  ex- 
pressed— though  he  be  rich.  Before  he  was  described  as  perverse 
in  his  lips.  A  deeper  trait  of  character  is  here  given — perverse  in 
his  loays — or  his  principles.  This  is  one  of  those  paradoxes,  that 
sometimes  stumble  the  feet  even  of  God's  children.'"*  A  inantnay 
walk  in  his  uprightness,  and  yet  be  poor.  He  may  be  perverse 
in  his  ways  and  be  rich.  And  yet  the  poor  man,  with  all  his 
external  disadvantages,  is  really  better— moie  honorable — more 
happy — more  useful  than  the  rich,  witli  all  his  earthly  splendor. 

•  John  vii.  17.  2  Matt.  xiii.  12;  xxv.  29. 

3  Luke  xi.  2.  4  Rom.  viii.  26. 

5  Ps.  xxxviii.  9.  Isa.  xxvi.  8,  9.  See  Homer's  fine  description  of  '  Prayers  the 
ijaugliters  of  Jove' — perhaps  the  most  remarkable  view  to  be  found  in  Heathen  literature 
us  Cowper  in  his  Notes  writes — well  worthy  of  observation,  considering  where  it  U 
tbund.     II.  1.  50;i— 514. 

6  Isa.  Ixiv.  5.  '  Ps.  xcvii.  11.  «  1  John  ii.  20. 
9  Heh.  v.  14.                              '"  Gen.  i.  3.     2  Cor.  iv.  6. 

»  Luke  vii.  35.     Prov.  viii.  34.     Comp.  VVisd.  vi.  11—16. 

'^  Chap.  xix.  1.  '  A  poor  man  walking  in  truth  is  better  than  the  rich  man  of  a  lie.' 
LXX.  Chap.  xix.  22.  i3  Ps.  Ixxiii.  2—16. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  453 

And  to  come  to  a  solid  scriptural  decision  on  this  point  is  of  great 
practical  moment.  For  if  we  are  dazzled  with  the  glitter  of  this 
world's  glory,  we  shall  reverse  the  golden  rule  ;'  and  "  seek^^  Jirst 
the  world  as  our  grand  object,  and  "  the  kingdom  of  God" — the  in- 
terests of  the  soul — the  stake  of  eternity — will  occupy  only  the  se- 
cond place — that  is — virtually  will  be  thrust  out. 

Calculate — whether  this  is  not  a  just  balance — however  counter  it 
may  be  to  common  opinion.  Dishonesty  is  the  besetting  tempta- 
tion of  the  poor.'^  Yet.  in  despite  of  this  temptation,  does  he  ivalk 
in  his  uprightness.  Is  there  not  a  glory  around  his  poverty  in- 
finitely beyond  the  vain  show  of  this  world  ?  The  rich  man  is 
perverse  in  his  ways.  He  is  "  a  double-minded  man" — endea- 
voring to  walk  in  two  ways  ;^ — outwardly  following  godliness,  in- 
wardly deceit ;  pretending  to  one  way,  walking  in  another — Who 
can  trust  him  ? 

So  far  then  as  concerns  character,  the  comparison  holds  good, 
in  favor  of  the  poor.  Now — as  regards  condition.  Who  would 
not  prefer  the  lot  of  Elijah,  subsisting  upon  his  barrel  of  meal,  to 
Ahab  in  all  the  pomp  and  glory  of  his  throne?^  Who  does  not 
see  a  dignity  in  Paul  standing  at  the  bar,  such  as  throws  the  world- 
ly rank  of  his  judges  into  utter  insignificance?'^ 

But  the  truth  is  of  general  application.  Outward  superiority  only 
affects  our  state  before  God,  as  increasing  our  responsibility,  in  pro- 
portion to  our  advantages  and  talents.^  And  how  many  will  wish, 
that  tliey  had  lived  and  died  in,  obscure  poverty,  with  "  a  conscience 
void  ui  offence  toward  God  and  toward  man"^^ — rather  than  had 
riches  committed  to  them — ^only  in  the  perverseness  of  their  ways 
to  embolden  them  to  sin  with  a  high  hand  against  God  and  their 
own  souls  ! 

7.  Wlioso  keepeih  the  laio  is  a  wise  son :  bul  he  that  is  a  companion  of  riotous 
men  shameih  his  father. 

Keeping  the  law  is  national  wisdom  and  honor.®  Invaluable  is 
that  training,  which  leads  young  persons,  under  the  Lord's  bless- 
ing, to  this  happy  choice.  Such  are  manifestly  taught  of  God,  and 
guided  by  his  Spirit  into  true  wisdom.^  For  suppose  a  son  of  pol- 
ished manners  and  intellectual  endowments,  yet  without  right 
principle  ;  or  one  of  moderate  ability — in  an  humble  walk  of  life, 
yet  deeply  imbued  with  practical  godliness — could  we  hesitate 
which  was  the  wise  son^" — bringing  honor  to  his  fathers  name? 
Yet  how  often  is  shame  instead  of  honor,  the  father's  bitter  exer- 
cise !  For  how  is  his  name  blotted,  when  the  depraved  son — bent 
upon  his  own  gratification — chooses  the  companionship  of  the  un- 
godly, and  shortly  becomes  one  with  them  !'^     Young  man!  in  thy 

»  Matt.  vi.  33.  2  chap.  xxx.  9. 

3  Heb.  Jam.  i.  8.  <  i  Kings  xvii.  13—15,  with  xxi.  1—4,  19. 

5  Acts  xxiv.  24—26 ;  xxvi.  27—29.    2  Tim.  iv.  16,  17.  ^  Luke  xii.  48. 

7  Acts  xxiv.  16.  s  Deut.  iv.  6.  ^  Isa.  ivi.  4—6. 

1"  Chap,  xxvii.  11. 
"  Chap.  xix.  26;  xxiii.  19—22;  xxix.  3,  15.     Luke  xv.  13,  30. 


454  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

noisy  mirth  hast  thou  found  sohd  enduring  peace  ?^  Let  the  man 
of  God  direct  you  in  the  "  cleansing  thy  way,  by  taking  heed  there- 
to according  to  the  word."^  Let  his  choice  be  thine — "  I  am  a 
companion^' — not  of  riotous  persons — but — "  of  all  them  that  fear 
thee,  and  of  them  that  keep  thy  precepts."^  Meet  the  enticements 
of  thy  former  companions  with  his  decided  protest — "  depart  from 
me,  ye  evil  doers  ;  I  will  keep  the  commandments  of  my  God."* 
Here  is  honor  to  thy  father — happiness  to  thyself — usefulness  to 
the  Church — meekness  for  heaven. 

Parents  !  Do  we  shrink  from  this  overwhelming  shame  7  Let 
us  more  diligently^more  prayerfully,  cultivate  that  wise  and  holy 
training  of  our  children,  which  is  God's  appointed  ordinance  ;  and 
which — however  long  or  severely  he  may  try  our  faith — he  will 
not  fail  to  honor  in  his  own  best  time."^ 

8.  He  that  by  usury  and  unjust  gain  increasetli  his  substance,  he  shall  gather  it 
for  hirn  that  will  pity  the  poor. 

What  a  deadly  curse  is  it  to  be  under  the  spell  of  covetousness  ! 
Every  thing  that  is  "honest,  just,  pure,  lovely,  and  of  good  re- 
port," is  sacrificed  to  this  idolatrous  principle.  No  laws  can  bind 
it.  God  had  fenced  in  the  rights  of  his  poor  people  with  solemn 
and  plain  obligations.^  And  he  will  not  suffer  their  rights  to  be 
lightly  regarded.  "  I  know" — saith  the  man  of  God — "  that  the 
Lord  will  maintain  the  cause  of  the  atflicted,  and  the  right  of  the 
poor."^  As  a  God  of  equity,  often  does  he  make  selfishness  to 
punish  itself,  and  even  to  turn  to  the  advantage  of  the  oppressed.^ 
Ill-gotten  gains  are  a  dangerous  and  uncertain  possession.*  A  man 
labors  for  himself,  and  his  harvest  falls  into  better  hands  ;  '  not 
intending  anything  of  himself;  but  it  is  so  done  through  God's 
secret  Providence.""  In  this,  as  in  every  view,  godliness  "has  the 
promise  of  the  life  that  now  is.""  It  brings  "the  great  gain  of 
contentment,'"'^  and  restrains  those  inordinate  desires  for  wealth, 
which  ruin  all  right  principles,  and  "  drown  men  in  destruction  and 
perdition.'"^  "  A  man's  life  consisteth  not  in  the  abundance  of  the 
things  which  he  possessetli.'"^  Why  should  we  seek  to  increase 
our  substance  by  unjust g-ain,  when  we  have  our  Father's  promise 
— "  All  things  shall  be  added  to  you'"^ — yea  when  his  Divine  pow- 
er hath  given  all  things  pertaining  unto  life  and  godliness  ?'« 

9.  He  that  turneth  away  his  ear  from  hearing  the  law,  even  his  prayer  shall  be 
abomination. 

Awful  is  it,  that  there  should  be  such  a  rebel.  Yet  thus  do  the 
ungodly,  while  they  take  God's  covenant  into  their  mouth,  "  hate 
instruction,  and  cast  his  words  behind  them.'"'     Nay  even  in  his 

1  Chap.  xiv.  13.     Ecc.  ii.  2 ;  vii.  G.  2  pg.  cxix.  9,  11.  ^  ib.  ver.  63. 

*  Ibid.  ver.  115.  '^  Chap.  xxii.  6. 

*  Ex.  xxii.  24.     Lev.  xxv.  36.     Dcut.  xxiii.  19,  20.     Ez.  xviii.  13. 

7  Ps.  cxl.  12.  s  Chap.  xiii.  22.     Job  xxvii.  13,  16,  17. 

9  Chap.  X.  2;  xiii.  11 ;  xxi.  6.  '"  Diodati.     Eccl.  ii.  26.  "   1  Tim.  iv.  8. 

>2  Ibid.  vi.  6.  13  Ibid.  ver.  9;  chap.  x\l  7.  '^  Luke  xii.  15. 

IS  Matt.  vi.  33.  16  2  Pet.  i.  3.  "  Ps.  1.  16,  17. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  455 

church  will  "  they  come  before  him  as  the  people  come,  and  sit  be- 
fore him  as  his  people  ;  they  hear  his  words  hut  they  will  not  do 
them."'  If  the  subject  ihns  turneth  away  his  ear  from  hearing- 
the  law  of  his  Sovereign,  every  prayer  that  he  may  present  in 
time  of  distress  his  Lord  will  regard  as  an  ahominatio7i.'^  'Great 
reason  that  God  shall  refuse  to  hear  him,  who  refuseth  to  hear 
God.'^  And  what  if  his  language  now — "  Depart  from  me" — 
should  be  taken  out  of  his  mouth  at  the  great  day,  as  the  seal  of 
his  everlasting  doom  !' 

A  strange  contradiction,  that  this  open  rejection  of  God  should 
be  connected  with  any  form  or  semblance  of  religion  !  And  yet 
often  would  the  self-deceiver  compensate  for  the  disobedience  of  a 
plain  command  by  the  performance  of  some  external  duty.  Israel 
presented  "the  multitude  of  sacrifices"  as  a  price  for  the  neglect  of 
practical  obligations.  "  Vain  oblations  !  Incense  that  was  abomina- 
tion .'"^  Praying  at  home  is  made  an  excuse  for  turning  away 
from,  hearing  the  law  in  God's  own  house.  Such  prayer  is 
solemnly  declared  to  be  abomination.  The  law  of  charity  and 
even  of  bounden  duty  is  evaded,  to  maintain  a  profession  of  godli- 
ness," hateful  in  His  eyes,  who  will  bring  to  open  shame  every 
hypocritical  service.  Does  God  trifle  with  man?  Assuredly  he 
will  not  suffer  man  thus  to  trifle  with  him. 

Be  it  ever  remembered — that  godliness  is  God's  ivhole  worship 
and  service ;  that  "  the  wisdom  from  above  is  without  partiality, 
and  without  hypocrisy  ;'"'  that  to  extol  one  ordinance  at  the  ex- 
pence  of  another — to  decry  preaching  for  the  sake  of  commending 
prayer — is  proof  alike  of  a  false  judgment  and  an  unsound  heart. 
To  reject  any  Divine  ordinance  is  proud  will-worship ;  a  plain 
proof,  that  the  privilege  has  never  been  enjoyed.  For  no  beggar 
would  slight  the  door  where  he  had  been  used  to  receive  his  blessing. 
O  my  God !  let  me  lie  in  thine  own  bosom,  or  at  thy  feet,  that  my 
will  may  be  lost  in  thine,  and  my  happiness  found  in  a  whole- 
hearted devotedness  to  thyself! 

10.  Whoso  causeth  the  righteous  to  go  astray  in  an  evil  icay,  he  shall  fall  him- 
self into  Ms.own  pit ;  but  the  upright  shall  have  good  things  in  possession. 

To  delight  in  the  enticing  of  sinners  in  an  evil  way,  is  the  very 
image  and  character  of  the  tempter.  But  the  chief  delight — the 
main  effort — is  to  cause  the  righteous  to  go  astray.  No  rejoicing 
is  so  great,  as  when  "  a  standard-bearer  fainteth."  Because,  while 
it  shows  the  seducer's  enmity  to  the  truth,  it  countenances  him  in 
his  sin.  Yet  how  transient  is  his  joy  !  Success  is  his  ruin.  By 
the  retributive  justice  of  God,  he  often  falls  into  his  oivn  pit.^ 
The  snare  of  Balaam  for  the  people  of  God  ended  in  his  own 
ruin.^ 

The  malice  of  Satan  and  his  emissaries,  however,  sets  out  the 

1  Ez.  xxxiii.  31,  32.  a  Chap.  i.  28,  29.     Zcch.  vii  11—13. 

3  Bp.  Reynolds  on  Hos.  xiv.  8.  ^  Job  xxi.  14;  xxii.  17,  with  Matt.  xxv.  4. 

5  Isa.  i.  11—15.     Corap.  Ps.  Ixvi.  17.  «  Matt  xv.  5—9.              ^  Jam.  iii.  17. 

8  Chap.  xxvi.  27.     Conip.  Job  xii.  16.  s  Rev.  ii.  14.     Num.  xxxi.  15,  16,  with  8. 


456  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

faithfulness  of  our  Almighty  Keeper — "Thou  preparest  a  table  for 
us  iti  the  presence  of  our  enemies,'"  who  gnash  their  teeth  at  the 
siglit.  Even  if  they  succeed  for  a  while  in  leading  the  righteous 
astral/,  recovering  mercy  is  in  store  for  them  f  and  the  npright, 
brouglit  out  of  the  snare  in  deep  humiliation — instead  of  the  evil 
meditated  against  them — have  good  things  in  possession.  Wiiat 
good  things  they  are,  "  eye  hath  not  seen,  nor  hath  ear  heard, 
neither  hath  it  entered  into  the  heart  of  man,"^  And  if  we  have 
good  things  in  possession,  niuch  more  have  we  in  reversion  "  an 
inheritance  undeliled,  unfading,"  of  which  none  can  spoil  us.* 
"  Who  shall  separate  us  from  our  Father's  love  ?  Neither  life,  nor 
death  ;  neither  earth,  nor  hell.'" 

11.  The  rich  man  is  rcise  in  his  orvn  conceit;  but  the  poor  that  hath  understand- 
ing searcheth  him  out. 

To  be  truly  wise,  and  toise  in  our  oivti  conceit,  are  two  things  often 
confounded,  but  essentially  opposite.  Riches  do  not  always  bring 
wisdom,  f  though  the  rich  man  often  pretends  to  wisdom,  and 
ascribes  his  success  to  his  own  sagacity.  Obviously  he  has  many 
advantages  above  the  poor  in  leisure  and  opportunities  of  instruc- 
tion. Yet  on  the  other  hand,  worldly  elevation  operates  unfavora- 
bly. He  is  shut  out  from  many  opportunities  of  Christian  instruc- 
tion. The  atmosphere  of  flattery  clouds  that  faculty  of  self-know- 
ledge, which  is  the  basis  of  true  wisdom.  And  how  natural  is  it  to 
think  himself  as  wise,  as  his  flatterers  represent  him  ;  as  much 
above  his  neighbors  in  understanding,  as  in  station !  Hence  he 
becomes  dogmatical  in  over-weening  conceit ;  fond  every  way  of 
displaying  his  fancied  superiority.  Yet,  as  in  the  case  of  Naaman's 
servants, '^  the  intelligent  good  understanding  of  a  poor  man  may 
search  him  out,  and  see  through  this  false  gloss.  Specially,  when 
endued  with  a  measure  of  spiritual  understanding,  the  poor  man 
may  expose  his  superior  to  just  mortihcation.^  Indeed  the  uni- 
verse possesses  not  a  more  dignified  character  than  the  poor  ivise 
man.  Uid  not  the  Lord  incarnate  honor  this  station  supremely,  by 
taking  it  on  himself?'  To  walk  in  his  footsteps — in  his  spirit — is 
wisdom,  honor,  and  happiness,  infinitely  beyond  what  'this  poor 
world  of  vanity  can  afford. 

12.  When  righteous  men  do  rejoice,  there  is  great  glory :  but  when  the  wicked 
rise,  a  man  is  hidden. 

"We  are  made" — said  a.  righteous  man  "as  the  filth  of  the 
earth,  and  are  the  oflscouring  of  all  things  unto  this  day."'°  Yet 
these  are  the  men  who  "  bear  up  the  pillars  of  the  state.""  When 
therefore  they  rejoice — when  they  are  raised  to  honor — there  is 
great  glory. ^'^  The  whole  kingdom  feels  more  or  less  the  influence 
of  this  national  blessing.     Godliness  is  countenanced.     Men  are 

1  Ps.  xxiii.  5.  2  lb.  ver.  3.     Luke  xxii.  31,  32.                  3  ]  Cor.  ii.  9. 

«  I  Pet.  i.  4.  5  Rom.  viii.  35,  3H,  39.                                   s  Job.  xxxii.  9. 

7  2  Kin<rs  V.  13.  8  John  ix.  30—34.                 9  2  Cor.  viii.  9.     Phil.  ii.  7. 

w  1  Cor.°iv.  13.  '1  Ps.  ixxv.  3.                     12  Chap.  xi.  10,  II ;  xxix.  2, 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  457 

protected  in  the  free  exercise  of  their  religion.  "  When  Mordecai 
went  out  fioui  the  presence  in  tlie  king's  royal  apparel,  the  cliy  of 
Shushan  rejoiced,  and  were  glad.  "  'i'lic  Jews  had  liglit,  and  glad- 
ness, and  joy,  and  honor;  in  every  province  a  feast,  and  a  good 
day.'"  Tlje  same  result  is  seen  in  ihe  experience  of  the  Church. 
When  the  Churches  had  rest  "from  the  fiery  trial,"  they  were  edi- 
fied, and  walked  in  the  fear  of  the  Lord,  and  in  the  comfort  of  the 
Holy  Ghost."^  And  what  «-Zory  so  great,  as  this  sunshine  of  the 
enjoyment  of  their  God  ! 

But  when  the  xincked  rise  to  honor,  how  is  this  glory  eclipsed  ! 
The  people  of  God  are  "drawn  into  corners,"  silenced, /at/c/en.^ 
The  light  of  upwards  of  an  hundred  prophets,  and  even  of  Elijah 
himself,  was  hidden  for  a  while  under  the  tyranny  of  Ahab.^  And 
in  every  age  the  power  of  the  wicked,  especially  under  a  despotic 
rule,  hides  much  valuable  influence.  Yet  it  is  hidden  only  to  the 
eye  of  sense.  For  of  those  who  "  wander  about  in  sheep-skins  and 
goat  skins,  in  deserts,  and  caves  of  the  earth" — what  greater  glory 
could  we  give  than  their  Divine  inscription — "  Of  whom  the  world 
was  not  worthy  !"^ 

13.  He  that  covereth  his  sins  shall  not  prosper:  but  lohoso  confesseth  and  for- 
saketh  them  shall  have  mercy. 

God  and  man  each  cover  sin ;  God,  in  free  unbounded  grace  ;" 
man,  in  shame  and  hypocrisy.  The  sinners  here  contrasted  are 
chargeable  with  the  same  guilt.  But  how  opposite  are  the  reme- 
dies adopted,  and  their  several  results  !  The  contrast  is  not  between 
great  sins  and  small,  but  between  sins  covered,  and  sins  confessed 
and  forsaken.  Who  covereth  the  smallest  sin,  shall  not  prosper. 
Who  confesseth  and  forsaketh  the  greatest,  shall  find  mercy. 
"Love  coveretW  our  neighbor's  sins  ;'^  pride  our  own.  The  proud 
sinner  naturally  wishes  to  be  thought  better  than  he  is.  His  sin 
must  have  some  cover.^  He  must  at  least  give  it  a  good  name.^ 
He  would  cover  it,  if  possible,  from  himself ;  putting  it  out  of  mind  ; 
banishing  all  serious  thoughts  ;  stifling  conviction  ;  and  then  trying 
to  persuade  himself  that  he  is  happy.  To  escape  evil  consequences, 
a  he  is  resorted  to.'"  Or  if  the  facts  are  too  plain  to  be  denied  ; 
'  the  worst  part  is  unfounded.  We  were  not  in  it  so  much  as  our 
neighbor.'  Ignorance  ;  good,  or  at  least  not  bad,  intentions ;  cus- 
tom ;  necessity ;  strong  temptation  ;  sudden  surprisal ;  the  first 
oflfence;  constitutional  infirmity  ;  even  the  decrees  of  God,''  one  or 

1  Esth.  viii.  15—17.  2  Acts  ix.  31.  3  Verse  28. 

*  1  Kings  xvii.  2,  3 ;  xviii.  4  ;  xix.  1—6.  5  jjeb.  xi.  37,  38.    Comp.  Rev.  xii.  6. 

6  Isa.  xliii.  25 ;  xliv.  22.  ■?  Chap.  x.  12. 

8  Cicero  stamps  confession  of  wickedness  as  disgraceful  and  dangerous  (turpis  et  peri- 
culos.a  CoDtr.  Verrem.  Lib.  iii.)  Thus  does  Heathen  morality  develope  the  pride  of 
native  depravity.  9  Isa.  v.  20. 

•"  Cain,  Gen.  iv.  9  ;  Rachel,  xxxi.  34,  35 ;  Joseph's  brethren,  xxxvii.  31 — 35  ;  David, 
2  Sam.  xi.  15,  25  :  the  adulteress,  chap.  xxx.  20.  Comp.  Jer.  ii.  23 ;  Peter,  Matt,  xxvi, 
69;  An3Suas  and  Sapphira,  Acts  v.  1 — 8.  Is  not  this  a  saddening  propensity  in  chil- 
dren 1  'Me  first  ofl'ence  may  be  trifling.  But  the  fear  of  punislmient  induces  a  lie, 
Anothej^lieis  necessary  to  cover  the  first.  Every  step  adds  to  sin. 
"  Jer.  vii.  10.     Comp.  Calv.  Instit.  B.  iii.  c.  xxiii.  §  12 — 14. 

58 


458  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

more  are  pleaded  in  palliation.  Or  to  save  our  honor — rather  our 
pride — the  blame  must  be  shifted  on  another  ;'  it  ma}-  be  even  upon 
God  himself- — more  commonly — on  the  devil.^  Or  some  compen- 
sation is  a  cover^  Paying  for  sin  by  some  supposed  good  deeds  ;^  as 
if,  by  balancing  good  and  evil  respectively  against  each  other,  some 
preponderance  in  our  favor  might  be  brought  out.  But  all  these 
fig-leaf  coverings^  for  man's  nakedness  only  show  his  determination 
to  hold  his  sin,  and  his  pride  of  heart,  which  would  rather  hide  it 
from  God  himself,  than  submit  to  receive  free  mercy  as  a  self-con- 
demned sinner. 

These  attempts,  however,  to  cover  sin  shall  not  -prosper.  The 
voice  of  an  otl'ended  God  summoned  Adam  frojii  his  hiding-place  to 
receive  his  sentence.^  '•  Tlie  voice  of  Abel's  blood  cried  from  the 
ground  ;"  and  the  murderer  became  "  a  fugitive  and  a  vagabond  in 
the  earth."^  Conscience  lashed  Joseph's  brethren  with  the  sin  of 
bye-gone  days.^  Saul's  covering  his  sin  cost  him  his  kingdom.^ 
"  The  leprosy  of  Naaman  clave  to  Gehazi  and  his  seed  for  ever."^" 
The  proud  accusers  of  their  fellow-sinner  were  "convicted  by 
their  own  conscience. ^^  "There  is  no  darkness,  nor  shadow  of 
death,  where  the  workers  of  iniquity  may  hide  themselves."''^ 
Their  darkest  deed  is  wrought  in  the  open  face  of  an  all-seeing 
God,  and  "set  in  the  light  of  his  countenance,"'^  to  "  be  proclaimed 
upon  the  house-tops"  before  the  assembled  world.'* 

This  unsuccessful  attempt  to  cover  sin,  while  it  adds  to  the 
guilt, '^  is  fraught  with  misery. '^  The  love  of  sin  struggles  with 
the  power  of  conscience.  The  door  of  access  to  God  is  barred.'^ 
Christian  confidence  is  clouded  ;'^  and,  unless  Sovereign  mercy  in- 
terpose, it  must  end  in  the  sting  of  "the  never-dying  worm."  The 
covering  of  the  disease  precludes  the  possibility  of  the  cure.  Only 
the  penitent  confessor  can  be  the  pardoned  sinner. 

Long  indeed  is  the  struggle,  ere  every  false  cover  is  cut  off;  ere 
the  heartless  general  confession — '  We  are  all  sinners,' — is  ex- 
changed for  tlie  deep-felt  personal  acknowledgment,  "  giving  glory 
to  God.  Thus  and  thus  have  I  done.  Behold !  I  am  vile,  What 
shall  I  answer  thee?  I  will  lay  mine  hand  upon  my  mouth.'"^ 
But  glorious  is  the  Divine  victory  over  pride  and  suUenness,  when 
this  first  act  of  repentance — this  first  step  of  return'-"  is  heartily  ac- 
complished. God  needs  not  confession  for  his  own  information. 
But  he  demands  it  for  our  good.  It  brings  no  claim  on  his  mercy. 
But  it  is  a  meetness  for  the  reception  of  it.  Christ  has  fully  satis- 
fied the  claims  of  justice.     But  the  claims  must  be  acknowledged 

1  Adam  and  Eve,  Gen.  iii.  12,  13.  Comp.  Job  xxxi.  33;  Aaron,  Ex.  xxxii.  21—24: 
Saul,  1   Sam.  xv.  20,  21 ;  Pilate,  Matt,  xxvii.  24—26. 

2  Gen.  iii.  12,  ut  supra.     Comp.  Jam.  i.  13,  14.  ^  Gen.  iii.  13. 
i  Mic.  vi.  6,  7.     Luke  xx.  47.             s  Gen.  iii.  7.                 ^  lb.  verses  9—11. 
7  lb.  iv.  10—12.                                   8  lb.  xlii.  21.                9  1  Sam.  xv.  21-^ 

10  2  Kings  V.  27.  "  John  viii.  9. 

12  Job  xxxiv.  22,  with  xxiv.  14,  15.  i3  lb.  xxxiv.  21.     Ps.  xi. 

H  Lulie  xii.  2,  3.     Comp.  Eccl.  xii.  14.     1  Cor.  iv.  5.  "  jsa.  xxx. 

16  lb.  xxviii.  20.  "  Ps.  Ixvi.  17.  ^  lb.  xxxii. 

19  Jos.  vii.  19,  20.    Job  xl.  4.     Comp.  Jer.  viii.  G.        20  Luke  xv.  17,  18. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  459 

in  the  humble  acceptance  of  the  benefit.  The  mercy  is  ready ; 
but  the  sinner  must  sue  it  out—"  Only  acknowledge  thine  iniqui- 
ty."^ Our  yearning  Father  is  "  waiting"  for  this  moment,  "  tliat 
he  may  be  gracious."^  There  is  no  further  keeping  of  anger — he 
shall  have  ^wercy— instant  reconcihation.^  Words  may  be  few, 
while  the  heart  is  full.  With  David  it  was  but  a  single  sentence  ; 
but  the  closest  workings  of  his  heart  witnessed  to  the  enlargement 
and  ingenuousness  of  his  sorrow\^  Thus  man  confesses  the  debt ; 
God  crosses  it  out  from  his  book  ;  and  sweet  is  the  penitent's 
song — "  Blessed  is  he,  whose  sin  is  covered^"' 

But  we  must  not  overlook  the  distinctive  feature  of  this  confes- 
sion. It  is  not  that  of  Pharaoh,  extorted  on  the  rack ;«  or  of  Saul 
and  Judas,7  the  stinging  of  remorse ;  or  of  the  Pharisees  and  Sad- 
ducees,^  mere  formal  profession ;  or  of  the  harlots,^  a  cover  for  sin. 
Penitent  faith  confesses  in  the  act  of  laying  the  hand  upon  the 
great  sacrifice  ]^°  and  hence  draws  strength  of  purpose  to  forsake 
all,  that  has  been  here  confessed.  For  while  the  hypocrite  co/i- 
f esses  without  forsaking,^^  the  hearty  forsaking  is  here  the  best 
proof  of  the  sincere  confessing. 

And  this  first  act  of  the  penitent  is  matured  into  the  daily  habit 
of  the  saint.  The  further  we  advance,  the  deeper  will  be  the  tone 
of  confessio7i.^^  The  moment  sin  is  seen  to  be  sin,  let  it  belaid 
on  the  Surety's  Head.  Every  moment  of  unconfessed  sin  adds  to 
its  burden  and  guilt.  The  thought  of  a  nature  estranged  from 
God  ;  a  heart  full  of  corruption ;  sins  of  youth  and  age ;  before 
and  after  conversion ;  against  light  and  conviction,  knowledge  and 
love  ;  the  sins  of  our  very  confessions — their  defilement,  coldness, 
and  too  often  self-righteous  tendency — all  supplies  abundant  ma- 
terial for  abasing  acknowledgment.  Plead  the  greatness — not  the 
smallness — of  our  sin.^^  Never  deem  any  sin  so  trifling,  as  not  to 
need  the  immediate  application  of  the  blood  of  atonement.  Gen- 
uine conviction  will  give  us  no  rest,  until  by  the  believing  appre- 
hension of  this  remedy  the  peace  of  God  is  firmly  fixed  in  the 
conscience.  As  Bunyan  so  accurately  pictured — not  at  the  wicket- 
gate,  but  at  the  sight  of  the  cross— did  the  Christian  find  the  grave 
of  sin. 

This  evangelical  humiliation  lays  the  only  solid  ground  for  prac- 
tical godliness.  It  is  a  sorrow  full  of  joy,  and  not  less  full  of  ho- 
liness. No  Achan  will  be  reserved;'^  no  Agag  spared  ;'^  no  righ« 
hand  or  right  eye  favored. ^^     It  will  not  be  "  the  unclean  spirit  going 

1  Jer.  iii.  12,  13.  2  Luke  xv.  20.     Isa.  xxx.  18,  with  Hos.  y.  15. 

3  Ps.  xxxii.  5.  Comp.  similar  examples,  2  Chron.  xxxiii.  12,  13  ;  Jer.  xxxi.  18 — 20; 
Jon.  iii.  5—10;  Luke  xv.  21—24;  xxiii.  40—43.  See  also  the  promises,  Lev.  xxvi.  40 
— 42;  2Chron.vii.  14;  Job  xxxiii. 27, 28;  Isa.i.  16—18;  lv.7;  Ez.  xviii.21,22;  1  John  i.D. 

4  2  Sam.  xii.  13,  with  Ps.  li.  See  also  his  tender  dread  of  covering  sin.  Ps.  cxxxix. 
1  23  24. 

'  5  Ps.  xxxii.  1.  «  Kx.  ix.  27,  34. 

1  1  Sam.  xxiv.  16,  17;  xxvi.  3,  4.     Matt,  xxvii.  4,  5.  «  Matt.  ui.  6—9. 

9  Chap.  vii.  14.  '"  Lev.  xvi.  21.  "  Pharaoh  and  Saul,  ut  supra. 

12  Job  xl.  4;  xlii.  6.     Ez.  xvi.  63. 

13  Ps.  xxv.  11,  with  Luke  xviii.  11.     Comp.  Isa.  xliii.  24— 215.  '^  Jos.  vn.  1. 
15  1  Sam.  XV.  20.                                                     '«  Mark  vi.  17—20;  ix.  43—48. 


460  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

out,  and  returning  to  his  housie  with  sevenfold  influence  ;'"  or  the 
man  who  leaves  his  home,  but  forsakes  it  not — all  his  lieart  and 
joy  being  still  there.  Here  the  forsaking  will  be  without  the 
thought  of  returning;  yea,  with  the  fixed  determination  never  to 
return.^  It  will  not  be  the  exchange  of  one  path  in  the  broad  road 
for  another  more  attractive;  but  the  relinquishment  of  the  whole 
road  with  all  its  bye-paths.  The  inner  principles  as  well  as  the 
outer  walk — "  the  unrighteous  thoughts,"  no  less  than  •'  the  wicked 
ways"  will  he  forsake^  heartily  and  for  ever. 

14.  Happy  is  the  man  that  feareih  alway  :  but  he  that  hardeneth  his  heart  shall 
fall  into  mischief. 

This  Proverb  fitly  follows  the  last.  Confession  precedes,  godly 
fear  follows,  the  reception  of  mercy,  as  the  end  for  which  it  is 
given,^  and  the  proof  of  its  reception.  It  implies  no  uncertainty  of 
our  safety  ;  but,  by  guarding  us  against  fresh  wounds  of  con- 
science, it  more  firmly  maintains  our  confidence.  We  may  believe 
and  rejoice  in  the  Lord  as  "  our  Sun  ;"  and  yet  we  would  fear  him 
alway  as  "  a  consuming  fire."^     And  this  fear  is  our  security.^ 

We  may  here  profitably  glance  at  some  Christian  paradoxes. 
How  is  happiness  to  be  found  in  constant  fear  7  Is  fear  to  be 
the  atmosphere  or  the  spirit  of  a  child  of  God  l  The  "  fear  which 
hath  torment  is  cast  out  by  love."  For  where  "  love  makes  per- 
fect," there  can  be  no  unquiet  rollings  or  doubtings  of  heart.''  But 
godly  fear  preserves  the  sunshine,  and  seals  our  special  acceptance.^ 
We  walk  with  our  Father  in  holy  watchfulness  and  peace.  Again 
—  We  readily  receive  of  the  happiness  of  trust.^  How  do  we  link 
with  it  tJie  happiness  of  fear?  So  far  from  being  contrary  to  faith, 
it  is  a  component  part  of  it,  or  at  least  its  inseparable  adjunct  ;••  the 
discipline,  that  preserves  it  from  presumption.  Faith  without  fear 
is  self-confidence  and  self-delusion.  Nay — the  assurance  of  our 
"  standing  by  faith"  is  balanced  by  an  instant  and  most  needful 
exercise  of /ear."  Who  grasped  a  more  triumphant  confidence 
than  Paul?  Yet,  without  presuming  upon  a  long  and  consistent 
profession,  self-distrust,  watchfulness  and  diligence  established  his 
confidence. '2  '  If  there  is  truth  in  his  assurance,  not  sin  itself  can 
disappoint  him,  it  is  true.  But  it  is  no  less  true,  that  if  he  do  not 
fear  to  sin,  there  is  no  truth  in  his  assurance.  "^  Instead  of  being 
afraid  to  mix  faith  and  fear,  dread  their  separation.  Again — the 
righteous  is  bold  as  a  lion;'^  yet  he  feareth  alway.  But  Christian 
courage,  though  opposed  to  slavish,  forms  the  very  essence  of  godly, 
fear.     The  three  confessors,  bold  before  the  Babylonish  autocrat, 

'  Matt,  xii,  43,  44.  2  Job  xxxiv.  32.  3  jga.  Iv.  7.  «  Ps.  cxxx.  4. 

5  lb.  Ixxxiv.  11,  with  Heb.  xii.  28,  29.  s  Hab.  iii.  16.  t  i  John  iv.  18. 

8  Isa.  Ixvi.  2.  9  Chap.  xvi.  20.         lo  Hch.  xi.  7. 

»  Rom.  xi.  20.  12  lb.  viii.  33—39,  with  1  Cor.  x.  27. 

13  Lcigliton  on  1  Pet.  i.  17.  The  Romanists — and  how  many  Roman  Protestants 
with  them  ! — have  no  other  idea  of  fear,  tlian  as  excluding  the  certainty  of  acceptance ; 
whereas  its  true  influence  is  not  fluctuation  in  doubt,  but  carefulness  in  preservation. 

'♦  Ver.  1. 


EXPOSITION    OF    THE    BOOK    OF    PROVEItBS.  461 

yet  so  feared  to  odend  against  God,  that  "the  burning  fiery  fur- 
nace" was  the  better  alternative  in  iheir  eyes.' 

Thus  is  holy  fear  every  way  identified  with  happiness.  It  is  a 
fear  of  reverence,  not  of  bondage;  of  caution,  not  of  distrust;  of 
dihgence,  not  of  despondency.  In  proportion  as  we  are  raised 
above  tormenting  fear,  we  cherish  a  deep  reverence  of  the  majesty 
and  hohness  of  God,  a  child-hke  fear  of  displeasure,  a  jealousy  over 
our  motives,  desires,  and  tlie  risings  of  our  evil  propensities,  and  an 
abhorrence  and  shrinking,  not  only  from  sin,  but  from  the  tempta- 
tions and  occasions  of  sin.  Well  does  the  Chri^tian  know  the  value 
of  this  conservative  principle — as  far  removed  from  legality,  as 
from  presumption.  One,  whose  mournful  experience  gives  addi- 
tional weight  to  his  words,  warns  us,  as  "sojourners"  in  a  world  of 
evil,  and  wiih  hearts  so  often  betraying  our  steps,  to  "pass  our 
time  in  fearP^  If  we  be  surely,  we  are  "  scarcely,  saved."^ 
Though  there  be  no  uncertainty  in  the  end,  there  is  appalling 
difficulty  in  the  way — "Let  him  that  thinketh  he  standetii,  take 
heed  lest  he  fall."^  The  man  who  stands  in  his  own  securit}'^, 
requires  the  caution  more  than  any.  Suspect  a  snake  in  every 
path — a  snare  in  every  creature.  "Feed  with  fear."^  "Rejoice 
with  trembling."  Yea,  "work  out  your  whole  salvation  with  fear 
and  trembling."^     Live  in  constant  dread  of  yourself. 

This  godly  year  proves  self-knowledge,  preserves  from  self-confi- 
dence, produces  self-distrust.  In  wariness  against  a  fall  we  are 
most  likely  to  stand.  If  weakness  be  our  frailty,  the  consciousness 
of  it  is  our  strength.     "When  I  am  weak,  then  am  I  strong."' 

The  importance  of  this  principle  will  be  seen  by  the  contrast 
with  its  opposite.  Fear  keeps  the  heart  tender,  and  the  soul  safe. 
Security  and  presumption  harden  the  sinner,  and  he  falls  into  mis- 
chief. Pharaoh's  hardness  of  heart  and  it-  <  onsequence,  were  but 
the  bravery  and  ruin  of  the  devil.^  When  David's  self-indulgence 
and  carelessness  had  swept  away  his  tenderness,  fearfully  did  he 
fall  into  mischief^  The  latter  history  of  his  wise  son  reads  the 
same  awful  warning.'"  Peter's  fearlessness — though  the  fruit  of  igno- 
ranee,  rather  than  of  wilfulness — brought  him  to  the  very  brink  of 
destruction." 

A  deep  sensibility  of  sin  is  a  special  mercy.  To  think  what  it  is 
— what  it  may  be— that — indulged  only  in  thought — if  the  Lord 
restrain  not — it  will  end  in  apostacy-— Oh  !  dare  we  trifle  with  it  7 
The  man,  who  presumes  upon  it,  as  too  harmless  for  eternal  pun- 
ishment, and  promises  himself  peace  in  the  way  of  his  own  heart — ■ 
a  voice  from  heaven  could  scarcely  describe  the  tremendous  horrorcJ 
of  his  case!  Every  word  of  God  is  a  thunderbolt  levelled  at  him.'* 
Scarcely  less  pitiable  is  the  man,  who  makes  light  of  his  eternal 
state;  living  without  prayer;  so  much  better  in  his  own  eyes  than 

»  Dan.  iii.  16—18.     Conip.  vi.  10.  Gen.  xxxix.  9.     Neh.  v.  15. 

«  1  Pet.  i.  17.  3  lb.  iv.  18.                              ^  Cor.  x.  12. 

6  Contrast  .lude  12.  6  Pg.  ii.  n.     Phil.  ii.  12.       ^  2  Cor.  xii.  9,  10. 

s  Ex.  xiv.  5—8,  23.  s  2  Sam.  xi.  2.                     '"   I  Kin^rs  xi.  1—11. 

»  Matt.  xxvi.  33—35,  41,  74.  '2  Chap.  xxix.  1.     Dcut.  xxix.  19,  20. 


462  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

his  more  ungodly  neighbors ;  and  fully  satisfied  with  a  mere  ex- 
ternal preparation  for  eternity.  Forget  not — Christian  Professor — • 
we  may  be  strong  in  confidence,  only  because  we  are  sleeping  in 
delusion,  or  hardened  in  insensibility.  '  From'  all  the  mischief  oi 
self-ignorance  and  'hardness  of  heart,  Good  Lord,  deUver  us  !'^ 

15.  As  a  roaring -lion,  and  a  ranging  hear ;  so  is  a  wicked  ruler  over  the  poor 
people.  16.  The  prince  that  wantelk  understanding  is  also  a  great  oppressor ;  but 
he  that  hateth  covetousness  shall  prolong  his  days. 

A  godly  ruler  is  to  a  land  the  clear  sunshine  of  an  unclouded 
morning;  the  fruitfulaess  of  the  springing  grass  after  the  rain. ^ 
But  such  a  curse  is  a  wicked  ruler.,  tliat  we  might  as  well  live 
among  the  savage  wild  beasts  of  the  forest.  The  lion  roaring  fqr 
the  prey,  and  the  bear  ranging^  in  hunger — the  terror  of  their 
weaker  race— are  apt  emblems  of  this  tyrant  over  the  poor  people.* 
'No  sentiment  of  pity  softens  his  bosom.  No  principle  of  justice  re- 
gulates his  conduct ;  complaint  only  provokes  further  exactions. 
Resistance  kindles  his  unfeeling  heart  into  savage  fury.  Poor  and 
miserable  indeed  are  the  people,  whom  Divine  anger  has  placed 
under  his  misrule,'^ 

His  oppression  shows  a  want  of  understanding.^  His  foolish 
choice  of  wicked  ministers  alienates  the  affections  of  the  people, 
probably  to  the  shortening  of  his  rule.'^  A  considerate  ruler — hating 
coveto7is?iess,^  and  living  onl}^  for  the  good  of  his  people — shall 
usually  prolong  his  days.  '  He  may  hope  to  reign  long  and  hap- 
pily, having  his  throne  erected  in  the  hearts  of  his  subjects.'^ 

What  need  then  have  rulers  to  seek  for  understanding,  that 
they  may  rule  as  the  fathers  of  their  people!'"  And  what  cause 
have  we  to  bless  God  for  our  mild  and  happy  government,  preserved 
as  we  are  from  tvicked  despots,"  who  would  not  stop  at  any  tyranny 
that  would  subserve  their  selfish  purposes  !'2 

17.  A  man  that  doeth  violence  to  the  blood  of  any  person  shall  flee  to  the  pit ;  let 
no  man  stay  him. 

The  first  law  against  the  murderer  must  not  be  broken  down. 
Like  the  law  of  the  Sabbath — though  confirmed  by  the  Levitical 
code — it  was  in  force  from  the  beginning.     The  reason  given  for  it 

'  Litany.  2  2  gam.  xxiii.  3.  4. 

3  The  name  seems  to  be  given  from  his  growUng  noise  when  hungry. 

'  Nee  vespertinus  circwngemit  ursus  oviU.' 

Hor.  Epod.  xvi.  51. 

4  Chap.  xxix.  2.     Ez.  xix.  2.     Zeph.  iii.  3.    2  Tim.  iv.  17. 

5  Paxton's  Nat.  Hist,  of  Script,  p.  333.  Comp.  1  Kings  xxi.  1 — 7.  Neh.  v.  15. 
Eccl.  iv.  1.     Amos  iv.  1.  Mic.  iii.  1 — 3. 

6  Isa.  iii.  12.  ■?  1  Kings  xii.  12—19.  »  Ex.  xviii.  21. 

9  Scott.  '0  1  Kings  iii.  G— 9.  n  1  Sam.  xxii.  17—19.     Dan.  iii.  G,  19. 

12  Of  Tyndal's  celebrated  work — '  The  obedience  of  a  Christian  Man' — Henry  Vlll. 
declared — '  This  booli  is  for  me,  and  for  all  kings  to  read.'  He  probably  only  adverted  to 
those  parts,  that  he  might  turn  to  accredit  his  own  selfish  rapacity.  Well  would  it  have 
been,  had  he  pondered  such  important  instruction  as — '  The  king  is  but  a  servant  to  exe- 
cute the  law  of  God,  and  not  to  rule  after  his  own  imagination.'  He  is  brought  to  the 
throne — 'to  minister  unto,  and  to  serve  his  brethren,  and  must  not  think  that  his  subjects 
were  made  to  minister  unto  his  lusts.' 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  463 

proves  its  universal  obligation.*  It  is  therefore  miscalled  philan- 
thropy, that  protests  against  all  capital  punishments.  Shall  man 
pretend  to  be  more  pitiful  than  God?  Pity  is  misplaced  here.^ 
The  heathen  judged  this  awful  transgressor  to  be  under  the  Divine 
vengeance. 3  God  himself  deemed  the  land  to  be  defiled  bv  this 
guilt.*  The  murderer  therefore  of  his  brother  is  his  own  murderer. 
He  shall  flee  to  the  pit,  hurried  thither  by  his  own  horror  of 
conscience,^  by  the  sword  of  justice,®  or  by  the  certain  judgment  of 
God.'^     Let  no  vian  stay  him.     Let  God's  Law  take  its  course. 

Yet  we  must  not  cast  off  his  soul.  Visiting  the  condemned  cell 
is  a  special  exercise  of  mercy.  While  we  bow  to  the  stern  justice 
of  the  great  law-giver ;  joyous  indeed  it  is  to  bring  to  the  sinner  un- 
der the  sentence  of  the  law,  the  free  forgiveness  of  the  Gospel ; 
not  as  annulling  his  sin,  but  showing  the  over-abounding  of  grace 
beyond  the  abounding  of  sin.® 

18.  Whoso  walkelh  uprightly  shall  be  saved:  but  he  that  is  perverse  in  his  ways 
shall  fall  at  once. 

This  contrast  has  been  lately  drawn.®  Indeed  the  Proverb  itself 
in  substance  has  been  already  given.  The  "  security  of  the  up- 
right," before  marked,  is  here  included  in  his  salvation.  The 
hypocrite's  "known"  ruin'"  is  here  set  out  as  complete — atonce.^- 

This  upright  walk  is  Christian  perfection — "walking  before 
God."'2  There  is  no  need  for  Jacob's  vision'^  to  realize  his  presence. 
"Faith  seeth  him  that  is  invisible.'"*  This  life  may  seem  to  miss 
much  temporal  advantage.  But  what — if  the  uprisrlit  be  not  rich, 
honorable,  esteemed  ?  He  is  saved.  This  one  blessing  includes 
all.  It  is  the  substance  of  time  and  of  eternity.  All  besides  is 
shadow  and  vanity.  To  dwell  in  the  presence  of  God  ;*'  in  the 
sunshine  of  his  countenance;'®  in  the  light  and  gladness  of  his 
joy  i""  and  at  length  in  his  unclouded  glory '^ — such  is  the  hope— 
the  salvation  of  the  iipright.^^  Christian!  would  you  part  with 
this  portion — this  hope — for  kingdoms?  What  earthly  comforts 
can  be  a  substitute  for  it?  This  supplies  the  place  of  all.  Any 
want  of  nprightness  will  bring  the  child  of  God  under  the  rod. 
Bnt  he  that  is  perverse  in  Ids  way  loill  fall  at  once.  None  of  his 
many  shifts  shall  prosper.^"  His  double  ways,  his  vain  attempt  to 
"serve  two  masters,"^'  only  bring  him  to  shame — What  need  have 
I,  in  the  highest  walk  of  conscious  integrity,  still  to  cry — "Redeem 
me,  and  be  merciful  unto  me."^^ 

19.  He  that  tilleth  his  land  shall  have  plenty  of  bread  :  but  he  that  followeth  af- 
ter vain  persons  shall  have  poverty  enough. 

•  Gen.  ix.  6.  2  Deut.  xix.  11 — 13.     Comp.  Num.  xxxv.  31. 

3  Acts  xxviii.  4.  *  Num.  xxxv.  30 — 34.  '  Matt,  xxvii.  4,  5. 

6  1  Kings  ii.  28—34,  with  Ex.  xxi.  14.    2  Kings  xi.  1—16;  xv.  10—30. 

7  1  Kings  xxi.  19  ;  xxii.  38.    2  Kings  xi.  33—37.  ^  Rom.  v.  20. 

9  Verse  6.  "  Chap.  x.  7.  i'  Chap.  xxiv.  16;  xxix.  i.     Nah.  i.  9. 

12  Gen.  xvii.  1.  i3  lb.  xxviii.  17.  '*  Heb.  xi.  1,  27. 

15  Ps.  cxl.  13.  16  lb.  xi.  7.  "  lb.  xcvii.  11. 

18  lb.  XV.  1,  2.  Rev.  xiv.  5.       i9  lb.  cxxv.  4.  20  ib.  ver.  5. 

21  Matt.  vi.  24.  22  Ps.  xxvi.  11. 


464  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

This  Proverb  also  has  been  given  before.'  Such  memories  and 
hearts  as  ours  need  "hne  upon  line"^  in  the  enforcement  of  practi- 
cal obligation.  If  labor  be  a  penal  ordinance,^  such  a  blessing  is 
mcluded  in  it,  that  its  removal  would  diminish  our  most  substantial 
source  of  happiness.  Man  was  not  born  to  be  a  stone,  without 
energy  ;  or  a  machine,  to  be  moved  by  mere  passive  force.  Our 
true  happiness  is  active  dependence.  Habits  of  diligence  are  the 
means  of  working  it  out  fruitfully.  The  earth  "bringeth  forth  of 
itself  only  thorns  and  thistles."  But  he  that  tilleth  his  land  shall 
have  pleidy  of  bread.*  The  blessing  comes — not  by  miracle,  to 
encourage  sloth  ;   but  in  the  use  of  means,  to  stimulate  exertion. 

The  contrast  to  this  plenty  of  bread  is  j)overty  enough.  The 
prodigal  is  a  warning  beacon.  '•  In  his  father's  house" — doubtless 
engaged  in  active  e.vercise — "  there  was  bread  enough,  and  to 
spare."  When  in  his  waywardness  he  left  his  plenty,  'awA  followed 
after  vain  persons — soon  he  found  poverty  enough — "  I  perish  with 
hunger."^  Idleness  is  a  sin  against  God.  against  our  neighbor, 
against  ourselves.  "Not  slothful  in  business;  fervent  in  spirit: 
serving  the  Lord"^ — is  the  rule  of  prosperity  in  this  world's  concerns  ; 
much  more  in  the  momentous  concerns  of  eternity. 

20.  A  fai'hful  man  shall  abound  with  blessings:  but  he  that  makelh  haste  to  be 
rich  shall  not  be  innocent  (unpunished,  Marg.) 

The  study  of  the  contrast  shows  the  definite  meaning  of  the 
terms.  A  faithful  man  is  opposed — not  to  the  rich,  but — mark  the 
careful  accuracy — to  him  that  hasteth  to  be  rich.  A  man  may  be 
rich  by  the  blessing  of  God.''  He  hasteth  to  be  rich  by  his  own 
covetousness.^  He  may  be  rich,  and  yei  faithful.  He  hasteth  to 
be  rich  at  the  expense  o{  faithfulness.^  The  faithful  man  makes 
no  loud  profession.  But  he  bears  to  be  looked  at,  even  in  the  veriest 
trifles.'"  He  is  true  to  his  word.  He  fulfils  his  engagements.  He 
has  only  one  principle — "  unto  the  Lord  ;"  under  his  eye ;  in  his 
presence;  "to  his  glory.""  Try  his  principle  by  a  worldly  bait. 
He  will  prefer  his  conscience  to  his  interest. '^  He  would  rather  be 
poor  by  Providence,  than  rich  by  sin.  This  is  the  man  of  faithful- 
ness. "Who  shall  tind  him.'"^  But  when  you  have  found  him. 
mark  his  abounding  bles.sings ;  blessings  covering  his  head;'^ 
blessings  for  both  worlds.''    Is  there  not  infinitely  more  promise  in 

'1  Chap.  xii.  11.  2  isa.  xxviii.  13.  3  Gen.  iii.  19. 

*  II).  ver.  18,  with  chap.  xiv.  4  ;  xxvii.  -23 — 27. 
s  Luke  XV.  13 — 17.  Coinp.  chap,  xxiii.  20,  21. 
6  Rom.  xii.  11.     Comp.  Eccl.  ix.  10. 

T  Chap.  X.  22.    Gen.  xxiv.  33.     1  Kinjrs  iii.  13.  8  i  Tim.  vi.  10. 

»  Verse  22.     Chap.  xix.  2;  xx.  14.     Even  the  Heathen  morahsts  could  see  this— 

'Oix'tis  iT!\eT:r]r!c   ru'^eioi   diKuioi  <.n'.' 

Mcnandcr. 

'  Nam  (lives  qui  fieri  vult, 

Etcito  Tull fieri;  sed  quae  reverontia  leo'um'? 

Q,uis  metus  aut  pudor  est  unquam  properantis  atari  ?' 

Juv.  Sat.  14.  17(3—178. 
»o  Luke  xvi.  10.     ,  "  Col.  iii.  23.     1  Cor.  x.  31.  '^  G.>n.  xxxix.  9. 

'3  Heb.     Chap.  XX.  G.     Comp.  Matt.  xxiv.  45.  -4  Chap.  x.  6. 

'*  Ps.  xxxvii.  37;  cxii.     Isa.  xxxiii.  15,  IC. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  465 

the  ways  of  God,  than  in  the  ways  of  sin  ?  Be  the  path  ever  so 
tried  and  perplexed,  only  let  it  be  a  strait  path,^  and  sunshine  will 
cheer  it.  But  the  man  who  has  no  faith,  can  only  walk  in  a 
crooked  path.  He  leaps  over  every  bound  of  principle.  He  hasteth 
to  he  rick.  He  cannot  wait  for  God  in  the  path  of  Christian  dili- 
gence. The  promise  does  not  run  fast  enough  for  him.  He  be- 
comes rich  too  soon  ;  he  scarcely  knows  or  cares  by  what  means ; 
by  any  means,  rather  than  lose  his  grasp.  Yet  all  this  haste  is 
only  to  his  own  ruin.  Instead  of  abounding  with  blessings,  he 
shall  not  be  innocent.  Jacob,  as  a  faithful  inan^  was  paid  with 
full  wages  for  his  work.  Though  his  master  dealt  hardly,  God 
dealt  bountifully,  with  him.  He  abounded  with  blessings  ;  while 
Laban,  hasting  to  be  rich,  was  impoverished.*^  Hard  indeed — if 
not  impossible — is  it  to  hold  fast  innocency  in  such  a  path  of  temp- 
tation.^ Even  if  no  criminal  means  be  resorted  to,  yet  the  immo- 
derate desire — the  perseverance  in  every  track  of  Mammon— the 
laboring  night  and  day  for  the  grand  object — the  delight  in  the  ac- 
quisition*— all  proves  the  idolatrous  heart,^  and  will  not  go  unpun- 
ished. '•'  They  that  will  be  rich — that  haste  to  be  rich — fall  into 
temptation  and  a  snare,  and  into  many  foolish  and  hurtful  lusts, 
that  drown  men  in  destruction  and  perdition.  But  thou,  O  man 
of  God,  flee  these  things."* 

21.  To  have  respect  of  persons  is  not  good:  for,  for  a  piece  of  bread  that  man 
will  transgress. 

This  Proverb  has  been  more  than  once  repeated.''  The  act  itself 
is  not  good.  It  is  positive  transgression.  The  principle  is  worse 
— sordid  selfishness.  He  is  here  a  man — not  of  slavish  or  naturally 
degraded  mind — but — such  is  the  debasing  influence  o^  lust ! — a 
man  of  weight  and  influence  f  and  yet  abusing  his  power  for  his 
own  ends.  It  is  a  rich  man,  or  a  relation,  or  he  is  under  some  obli- 
gation, and  therefore  he  has  respect  of  judgment.  Now  what  is 
right  to  the  rich,  is  right  to  the  poor.  Thus  to  trample  the  poor 
under  foot,  the  Judge  of  All  counts  rebellion  against  his  own  just 
standard.^  Principle  once  overpowered  seldom  regains  its  ascend- 
ancy. Each  successive  trial  proves  its  weakness  ;  till  he  who  once 
thought  himself  able  to  resist  a  large  bribe,  for  the  veriest  trifle  will 
break  with  God  and  his  conscience.  For  a  piece  of  bread  that  man 
will  tra?isgress.^° 

Is  not  this,  alas  !  a  pulpit  sin  ?  Is  the  minister  never  drawn 
away  from  godly  simplicity  by  some  interested  motive? — to  trans- 
gress his  broadly-marked  obligation  for  a  piece  of  bread  ?     In 

1  Chap.  iv.  26,  27.     Heb.  xii.  13.  «  Gen.  xxxi.  7—9. 

3  2  Kings  V.  25 — 27.  Conip.  chap.  xx.  21 ;  xxi.  6. 

4  Job.  xxxi.  25.  5  lb.  ver.  24,  28.     Col.  iii.  5.  6  i  Tirn.  vi.  9—11. 
'  Chap,  xviii.  5;  xxiv.  23,  and  rcfL-rcnccs.     Comp.  Jam.  ii.  1 — ^1. 

*  The  root  of  tiie  word  (a  ?naj7)  is  wisdom  and  strength.     Chap.  xxiv.  5. 
9   Transgression  in  this  phtcc  is  the  same  word  as  rebelUon.     Isa.  i.  2.     See  also  1 
Kings  xii.  11).     2  Kings  i.  1  ;  iii.  5. 

lo  Am.  ii.  G.  Cato  used  to  say  of  M.  Cclius  the  Tribune,  that '  he  might  be  hired /or 
a  piece  of  bread  to  speak,  or  to  hold  his  peace.' 

59 


466  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

olden  times  this  was  a  besetting  temptation  of  the  sacred  office.^ 
Let  the  beacon  be  solemnly  regarded. 

In  ordinary  life,  a  man's  bread  hanging  upon  favor,  is  a  strong  temp- 
tation to  transgress  upright  principles.  Cowardice  and  unbelief  shel- 
ter themselves  under  the  cover  of  prudence.  Christian  reproof  is  ne- 
glected from  fear  of  losing  custom  or  advantage.  Our  interest  is  pre- 
ferred to  God's.  And  a  plain  scriptural  obligation^  is  put  away /or 
a  piece  of  bread.  Are  Christians  wholly  guiltless  in  this  matter?  Is 
not  conduct  sometimes  ruled  by  the  fear  of  man,  rather  than  by  "  trust 
in  God  ?"3  Let  the  temptation  be  resisted  at  the  first  step — manfully 
— ^prayerfully — in  the  Lord's  strength,  and  the  victory  is  gained. 

22.  He  that  hasteth  to  be  rich  hath  an  evil  eye  (He  that  hath  an  evil  eye  hast- 
eth  to  be  rich,  Marg.)  and  considereih  not  that  poverty  shall  come  upon  him. 

Another  warning  word — "  Take  heed,  and  beware  of  covetous- 
ness."^  "The  lust  of  the  eye"^  is  a  deadly  blast  upon  the  soul. 
Abraham  was  rich  without  haste,  with  God's  blessing.**  Little  did 
Lot  consider,  that  his  haste  to  he  rich  was  the  high  road  to  poverty. 
But,  step  by  step,  he  "  entered  into  temptation.'"'  Every  worldly 
prospect  was  blasted ;  and  he  ends  his  days,  a  poor,  forlorn,  degra- 
ded tenant  of  the  desolate  cave  of  Zoar.^  Thus  he  who  sought 
the  world,  lost  it ;  he  who  was  ready  to  lose  it,  found  it.  When 
Ahab's  evil  eye  envied  Naboth  the  enjoyment  of  his  vineyard ; 
when  Jehoiakim  was  grasping  by  unjust  means  all  that  came  into 
his  reach  ;  little  did  they  consider,  how  this  Itastc  to  be  rich  would  end 
in  disgrace. ^  But  many  and  loud  are  the  warnings  against  covetous- 
ness,  ending  in  shame,  and  filled  with  the  curse  of  an  avenging  God.^" 

Man  of  God  !  Remember — Not  he  who  knows  but  who  loves, 
most  the  things  of  heaven,  will  be  most  deadened  to  the  riches  of 
earth.  The  evil  eye  fixed  on  earth,  can  never  look  above.  So 
much  as  thou  lovest  earth,  thou  losest  of  heaven.  Is  it  not  thy 
shame,  that  if  heaven  be  thy  possession,  thou  shouldst  have  so 
much  interest  there,  and  yet  so  few  thoughts,  so  little  love?  Keep 
down  most  carefully  thine  anxiety  to  rise  in  the  world.  For  in 
its  highest  glory  there  is  nothing  worthy  of  thine  heart.  Keep 
the  things  of  earth  as  thy  outer  garment,  which  thou  canst  "  lay 
aside,"  when  it  entangles  thee  in  the  heavenly  race.''  But  keep 
heaven  next  to  thine  heart — thy  treasure — thy  love — thy  rest — thy 
crown.  Happy  to  be  of  the  mind  of  the  holy  Bishop,  who,  when  he 
heard  of  the  ruin  of  all  his  property  by  the  inroads  of  the  Goths — 
looked  up — 'Thou  knowest  where  my  treasure  has  long  been."- 

23.  He  that  relniketh  a  man,  afterwards  shall  find  more  fawr,  than  he  that  flat- 
tereih  loith  the  tongue. 

Too  often  the  flatterer  finds  more  favor  than  the  reprover. '^ 

1  Ez.  xiii.  18,  19.     Hos.  iv.  18.     Mic.  iii.  5.    2  Pet.  ii.  3.  2  Lev.  xix.  17. 

3  Chap  xxix.  25.  ^  Luke  xii.  15.  5  i  John  ii.  16. 

6  Gen   xiii.  2.  ''  H'-  ver.  10—13;  xiv.  12.  8  Gen.  xix.  30. 

9  1  Kin(Ts  xxi.  2,  18,  19.    Jer.  xxii.  13—19. 

10  Chap.'xxiii.  5,  with  Job  xx.  18—22 ;  xxvii.  16,  17.  Jer.  xvii.  11.     Luke  xii.  19,  20. 

11  Heb.  xii.  1.  '^  Paulinus,  Bishop  of  Nola  in  the  fifth  century. 
>3  1  Kings  xxii.  6—8,  27.    Jer.  xxvi.  7,  8. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  467 

Few  people  have  the  wisdom  to  hke  reproofs  that  would  do  them 
good,  better  than  praises  that  do  them  hurt."  And  yet  a  candid 
man,  notwithstanding  the  momentary  struggle  of  wounded  pride, 
will  afterwards  appreciate  the  purity  of  the  motive,  and  the  value 
of  the  discovery.  '  He  that  cries  out  against  his  surgeon  for  hurting 
him,  when  he  is  searching  his  wound,  will  yet  pay  him  well,  and 
thank  him  too,  when  he  has  cured  it.'^ 

Unbelief,  however,  palsies  Christian  rebuke.  Actual  displeasure, 
or  the  chilling  of  friendship,  is  intolerable.  But  Paul's  public  re- 
buke of  his  brother  apostle  produced  no  disruption  between  them. 
Many  years  afterward  Peter  memorialized  his  "  beloved  brother 
Paul"  with  most  affectionate  regard.^  The  Apostle's  painful  re- 
buke of  his  Corinthian  converts  eventually  increased  Mx^  favor  with 
them,  as  the  friend  of  their  best  interests.''  The  flatterer  is  viewed 
with  disgust  f  the  reprover — afterwards  at  least — with  accept- 
ance.^ A  less  favorable  result  may  often  be  traced  to  an  unseason- 
able time,'^  a  harsh  manner,  a  neglect  of  prayer  for  needful  wisdom, 
or  a  want  of  due  "consideration"  of  our  own  liability  to  fall.^  Let 
us  study  the  spirit  of  our  gracious  Master,  whose  gentleness  ever 
poured  balm  into  the  wound,  which  his  faithful  love  had  opened. 
Such  a  spirit  is  more  like  the  support  of  a  friend,  than  the  chasten- 
ing of  a  rod. 

24.  Whoso  rohheth  Ms  father  or  Ms  mother,  and  saith,  It  is  no  transgression; 
the  same  is  ike  companion  of  a  destroyer. 

The  aggravation  of  sin  is  proportioned  to  the  obligation  of  duty. 
A  murderer  is  a  heinous  transgressor  ;  how  much  more  a  par- 
ricide. To  rob  a  stranger,  a  neighbor,  a  friend  is  evil ;  how  much 
more  a  father  and  mother.  The  filial  obligation  of  cherishing 
care  is  broken.  Ingratitude  is  added  to  injustice.  What  length 
of  wickedness  will  such  an  hardened  sinner  stop  at !  Could  we 
wonder  to  see  him  the  companion  of  a  destroyer  7  This  sin  is 
however  often  committed  without  sensibility;'  as  if  the  children 
might  dispose  of  their  parents'  property  at  their  own  will.  These 
robbers  would  ill  brook  the  name  of  thieves.  But  God,  who  sees 
men  as  they  are,  and  judges  of  them  in  sure  balances,  ranks  them 
among  the  wicked,  "  and  will  deal  with  them  accordingly.'"" 

Nor  is  this  guilt  confined  to  the  grosser  outrage.  Surely  it  is  no 
better,  when  the  young  spendthrift  wastes  his  father'' s  property, 

1  Dr.  South.     See  his  Life.  2  Henry.  3  Gal.  ii.  11—14,  with  3  Pet.  iii.  15. 

<  1  Cor.  V.  with  2  Cor.  ii.  1— 10.  s  Chap,  xxvii.  14. 

6  Chap.  ix.  8 ;  xxvii.  5,  6.  Ps.  cxii.  5.  Ecclus.  vii.  5.  Alas !  that  the  example  of 
godly  Asa  should  present  an  exception  to  the  rule  !  2  Chron.  xvi.  7 — 10.  When  Ber- 
nard Gilpin  publicly  rebuked  church  abuses  before  his  diocesan  ;  instead  of  incurring  his 
displeasure,  the  Bishop  treated  him  with  marked /aror.  'Father  Gilpin' — said  he — 'I 
acknowledge  you  are  fitter  to  be  Bishop  of  Durham,  than  I  am  to  be  the  parson  of  your 
church.'  Life  by  Bp.  Carleton,  p.  58.  When  the  philosopher  asked  Alexander  the  rea- 
son of  his  dismissal — '  Either' — replied  the  monarch — '  thou  hast  not  marked  my  errors, 
which  is  a  proof  of  thy  ignorance ;  or  thou  hast  held  thy  peace,  which  is  a  proof  of  thy 
unfaithfulness.'     Plutarch's  Life. 

7  Chap.  XV.  23.  8  Gal.  vi.  1.  9  Gen.  xxxi.  19,  34.  35.     Jud.  xvii.  2. 
">  Chap.  xxi.  7. 


468  EXPOSITION    OF    THE    BOOK    OF    PROVERBS, 

and  counts  it  7io  transgression  to  incur  debts  on  his  account  with- 
out his  knowledge  or  consent.^  Our  Lord  adverts  to  another 
species  of  robbery — the  denial  of  the  absohUe  duty  of  providing 
for  parents;  and  this  under  the  pretence  of  devotedness  to  God  l*^ 
But  the  gospel  admits  of  no  compounding  of  one  duty  for  another.' 
The  upright  Christian  will  place  all  duties  upon  the  same  ground 
of  Christian  obedience.^ 

Young  people  !  As  you  value  your  soul,  your  conscience,  your  ^ 
happiness — ponder  the  wide  extent  of  filial  obligation  ;  the  honor, 
deference,  and  consideration  included  in  it ;  the  clear  stamp  of 
God's  authority  upon  it ;  the  mark  of  his  reprobation  in  despising 
it  ;^  the  certain  seal  of  his  blessing  upon  its  practical  and  self- 
denying  acknowledgment. 

25.  He  that  is  of  a  proud  heart  stirreth  up  strife :  but  he  that  putteih  his  trust 
in  the  Lord  shall  be  made  fat. 

The  contrast  between  the  proud,  mid  him  that  trusteth  in  the 
Lord  is  very  remarkable.  It  shows  that  pride  is  the  root  of  un- 
belief. The  man,  having  cast  off  God,  expects  nothing — fears 
nothing,  from  him.  He  lives  as  if  there  was  no  God.  His  proud 
heart  is  large  ;  not  like  the  wise  man's,  in  fulness  of  capacity,* 
but  in  ambitious  grasp,  and  insatiable  appetite.^  Never  is  he  con- 
tent within  his  own  bounds.  In  the  world  he  would  be  a  Haman  ;* 
in  the  church  a  Diotrephes — one  "loving  to  have  the  pre-emi- 
nence."^ It  is  his  nature  to  stir  tip  strife.  Every  one  that  does 
not  accord  with  his  own  opinion  of  himself,  is  supposed  to  be  want- 
ing in  respect.  Thus  "  by  pride  cometh  contention.'""  And  always 
will  there  be  some  thorn  of  mortified  ambition, ' '  or  some  fresh  cra- 
ving of  unsatisfied  desire,'^  wasting  him,  so  that  he  "  fadeth  away 
in  his  ways."^'  What  an  empty  shadow  of  fugitive  happiness  ! 
So  contrary  to  the  fatness  of  hi?n,  that  putteth  his  trust  in  the 
Lord .''*     'He  shall  be  filled  with  good  and  solid  things."^ 

Cluistian  !  Dread  the  occasion  of  stirring  up  strife — the  can- 
ker of  vital  godliness.  Keep  near  to  thy  Lord.  It  was,  when  the 
disciples  were  talking  together  by  the  way,  instead  of  walking  in 
immediate  communion  ivith  their  Master,  that  strife  was  stirred 
up.^^  Does  not  this  point  to  the  grand  preservative?  Let  secret 
prayer  be  thine  element  and  thy  joy.  Here  alone  we  cherish  the 
life  of  faith.  And  truly — as  Luther  says — '  Faith  is  a  precious 
thing."''  It  rolls  away  all  disquieting  care.'^  Our  cause  is  with 
him,  and  we  are  at  rest.*"  How  much  more,  when  the  great  bur- 
den is  removed !     'Smite,  Lord,  smite;    for  thou  hast  pardoned.' 

1  Chap.  xix.  26.    Comp.  Ecclus.  iii.  16. 

2  Matt.  XV.  3—7.  3  Verse  9.  •»  Ps.  cxix.  5,  6,  80,  128. 
5  See  1  Sam.  ii.  25.        «  1  Kings  iv.  29.  7  Heb.  Holden.  Dathe. 

8  Esth.  iii.  1,2.  9  3  John  9.  i"  Chap.  xiii.  10 ;  xxix.  22. 

11  Esth.  V.  11—13.  12  Eccl.  V.  10,  11.  13  Jain.  i.  11. 

i<  Chap.  xvi.  20.     Ps.  Ixxxiv.  12.    Jcr.  xvii.  7,  8.  is  Diodati. 

16  Mark  ix.  33,  34.  i^  Comp.  2  Pet.  i.  1.  "1  Pet.  v.  7. 

10  Ps.  xxxvii.  5—7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  469 

"Healed  with  the  beams  of  the  Sun  of  Righteousness,  we  shall  he 
9nade  fat,  as  the  calves  of  the  stall." ^ 

26.  He  that  trustelh  in  his  own  heart  is  a  fool :  hit  whoso  walketh  wisely,  he 
shall  be  delivered. 

Contrast  the  sound  and  fruitful  confidence  just  mentioned,^  with 
man's  natural  trust.  Our  confidence  determines  our  state. ^  To 
trust  an  impostor,  who  has  deceived  us  an  hundred  times,  or  a 
traitor,  who  has  proved  himself  false  to  our  most  important  in- 
terests, is  surely  to  deserve  the  name  oi  fool.  This  name  there- 
fore, the  Scripture — "  using  great  plainness  of  speech" — gives  to 
him,  that  tnisteth  in  his  own  heart.  Bishop  Hall  calls  it—'  The 
great  Impostor.'*  Has  it  not  been  practising  a  system  of  deceit 
upon  us  from  the  first  moment  of  consciousness  ?  Yes,  verily,  the 
traitor  finds  his  home  in  our  own  bosom,  prompting,  in  concert  with 
our  deadly  enemy,  the  most  elaborate  efforts  for  our  destruction. 

The  wise  man  awfully  illustrates  his  own  Proverb.  It  must 
have  been  some  bitter  root  of  self-confidence,  that  prostrated  his 
wondrous  wisdom  in  the  lowest  degradation.^  Peter  also— how 
did  he  befool  himself  in  his  trust !  Presuming  upon  "  the  willing- 
ness of  the  spirit,"  and  forgetting  his  Lord's  most  needful  caution 
against  "  the  weakness  of  the  flesh," — though  named  as  a  Rock,  he 
fell  as  a  reed  before  the  first  breath  of  temptation.^  Had  not  the 
everlasting  arms  been  underneath,  it  would  have  been  the  fall  of 
Judas  into  the  depths  of  hell.  An  instructive  lesson  to  show  us, 
that  all  dependence  upon  feelings,  impulse,  native  strength,  sincere 
purpose  or  conviction — is  vain  confidence.  Sad  experience  has 
convinced  us  of  this.  Yet  in  the  blindness  of  our  folly,  we  are 
ever  ready  to  trust  again — if  the  Lord  prevent  not — to  our  ruin. 

Truly,  as  good  Bishop  Wilson  remarks — '  there  is  no  sin,  which 
a  man  ought  not  to  fear,  or  to  think  liimself  capable  of  commit- 
ting, since  we  have  in  our  corrupt  will  the  seeds  of  every  sin.' 
None  of  us  can  safely  presume  that  his  heart  may  not  hurry  him 
into  abominations,  which  he  cannot  now  contemplate  without  hor- 
ror.'' If  Eve  in  a  state  of  innocence  could  believe  a  serpent  before 
her  maker  f  if  "  the  saint  of  the  Lord"  could  worship  the  golden 
calf;^  if  "the  man  after  God's  own  heart"  could  wallow  in  adul- 
tery, murder,  and  deceit;'"  if  the  wisest  of  men,  and  the  warm- 
hearted disciple  just  referred  to,  could  sink  so  low — Avhat  may  not 
we  do?  Surely  "  all  men  are  liars," — the  best  of  men,  when  left 
to  themselves,  are  mournful  spectacles  of  weakness  and  instability. ^^ 

Blessed  be  our  God  !  our  standing  is  not  on  the  uncertainty  of 
man's  best  purpose ;  but  upon  the  faithful  promise,  the  unchange- 
able will,  the  free  grace,  and  Almighty  power  of  God ;  not  there- 

1  Mai.  iv.  2.     Comp.  Isa.  Iviii.  11.  2  Verse  25.  3  Matt  vii.  24—27. 

*  Title  of  Sermon  on  Jer.  xvii.  9.  See  Bunyan's  Discourse  between  Christian  and 
Ignorance. 

s  1  Kings  xi.  1—8.  s  Matt.  xxvi.  33,  35,  41,  with  69,  70. 

'  2  Kini^s  viii.  13—15.  8  Gen.  iii.  1—6.  »  Ex.  xxxii.  2—5,  with  Ps.  cvi.  16. 

"  2  Sain;  xi.  4,  17.  "  1  Cor.  x.  13. 


470  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

fore  on  ourselves,  but  on  the  Rock,  on  which  the  Church  is  ira- 
moveably  built.  We  value  then  a  deep  knowledge  of  our  indwell- 
ing weakness  and  corruption.  Painful  and  humbling  as  it  is  ;  it 
estabhshes  our  faith,  and  grounds  us  in  the  gospel  far  better,  than 
walking  over  the  mere  surface.  This  study  of  the  heart  strength- 
ens the  principle  of  that  holy  fear,  which  enables  us  to  walk  ivise- 
ly,  and  thus  delivers  us  from  the  evils  of  a  self-confident  state. 
Indeed,  in  a  path,  where  every  step  is  strewed  with  snares,  and 
beset  with  enemies,  what  need  of  the  caution — "  Walk  circum- 
spectly,"— looking  on  all  sides — "  not  as  fools,  but  as  wise  !'"  A 
sound  confidence  is  a  proof  of  wisdom.  Let  it  then  be  a  standing 
maxim  in  religion  to  cultivate  self-distrust :  never  to  trust  ourselves 
with  our  own  keeping.  We  are  too  weak  thus  needlessly  to  expose 
ourselves  to  danger.  We  cannot  pray — -"  Lead  us  not  into  tempta- 
tion"— when  we  are  rushing  headlong  into  it — "  Deliver  us  from 
evil" — when  we  seem  to  invite  its  approach.^ 

27.  He  that  giveth  unto  the  poor  shall  not  lack :  but  he  that  hideth  his  eyes  shall 
have  many  a  curse. 

'  There  is  none  that  desireth  want,  nor  that  wisheth  to  be  poor. 
And  therefore  the  carnally-minded,  for  to  save  themselves  from  it, 
carefully  gather  together,  and  enclose  so  much  wealth  as  they  can 
by  any  means  possible,  and  they  think  that  by  such  means  they 
shall  avoid  lack.  And  indeed,  after  man's  judgment,  it  is  the  best 
way  that  a  man  can  take.  But  the  Holy  Ghost  doth  teach  us 
another  means — clear  contrary  to  natural  reason.  He  that  giveth 
unto  the  ])oor  shall  not  lack.  This  is  against  reason,  which  saith, 
that  we  must  gather  and  hold  fast  to  avoid  poverty.  She  looketh 
not  to  what  God  can  and  will  do.  She  is  blind  in  the  works  of  the 
Lord,  and  chiefly  in  those  that  he  worketh  according  to  his  free 
promise.'^  Here  also  covetousness  combines  with  reason  to  contra- 
dict the  word  of  God.  The  promise  is  given  by  him,  who  hath 
full  power  to  make  it  good^ — who  has  a  thousand  ways  of  repaying 
what  is  done  or  sacrificed  at  his  command.  The  fruit  is  absolute- 
ly certain,  '  as  the  best  preventive  against  poverty,  putting  money 
into  the  bank  of  heaven,  which  can  never  forfeit  credit.  The  best 
securities  on  earth  will  not  hinder  "  riches  from  making  to  them 
wings,  and  flying  away."^  But  when  have  the  securities  of  heaven 
ever  been  falsified  V  Yet  after  all,  with  the  carnal  mind  covetous- 
ness prevails  above  faith,  and  a  "  trust  in  uncertain  riches  makes 
the  living  God  a  liar."^ 

Do  we — the  professed  followers  of  Christ — lay  these  truths  really 
to  heart — testing  our  own  principles  and  practice  by  them — and 
honestly  intending  to  take  them — instead  of  selfish  prudence  and 
expediency — as  our  rule  and  measure  of  conduct.  Again  and 
again  does  God  ratify  his  engagement,*    Yet  many  who  are  "  earn- 

1  Eph.  V.  15.     Comp.  chap.  Hi.  5,  G.  2  Matt.  vi.  13,  with  xxvi.  41. 

3  Cope  in  loco.  '*  Ps.  xxiv.  1.  5  Lawson  in  loco.     Chap,  xxiii.  5. 

6  Num.  xxiii.  19.    2  Cor.  i.  20.  i  Comp.  1  Tim.  vi.  17.     1  John  v.  10. 

8  Chap.  iii.  9,  10;  xi.  24,  25;  xiii.  7;  xiv.  22;  xix.  17;  xxii.  9.    Deut.  xv.  7—10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  471 

est  in  contending  for  the  faith"  of  the  Gospel,  and  who  would  re- 
sist at  any  cost  the  invasion  of  heresy — we  fear  would  be  ashamed 
to  expose  the  scanty  limits  of  their  liberality. 

Did  we  really  believe  the  promise  annexed  to  this  duty,  we 
should  not  so  often  hide  our  eyes  from  a  case  of  distress.  Yet  not 
only  do  w^e  neglect  to  look  out  for  objects  of  compassion,  but  actu- 
ally we  turn  away  from  them,  as  the  servant  of  God  would  turn 
away  from  sin ;'  and  then  justify  ourselves  on  the  ground  of  fre- 
quent imposition,  and  the  many  worthy  objects,  which  may  or  may 
not  come  before  us.  Many  a  curse  is  entailed  upon  this  grudging 
spirit,  both  from  God  and  man.^  And  is  there  no  danger  here  of 
the  everlasting  curse'P  Ponder  it  well — lest  prudence  and  dis- 
crimination check  the  glow  of  charity,  prove  a  cloak  of  selfishness, 
and  obscure  that  light  of  Christian  benevolence  and  love,  which 
ought  to  shine  before  men  in  the  profession  of  the  true  servants  of 
God. 

28.  When  the  wicked  rise,  men  hide  themselves :  but  when  they  perish,  the  right- 
eous increase. 

This  Proverb  has  in  substance  been  given  before.^  The  rise  of 
the  wicked  to  power  is  indeed  a  national  judgment — greatly  to  be 
deprecated — as  the  engine  of  cruel  malice  against  the  Church  of 
God.  Thus  has  it  been  in  all  the  Pagan  and  Papal  persecutions. 
And  thus  it  always  will  be,  while  she  is  '-in  the  wilderness.''^  But 
what  a  tremendous  weight  of  guilt  and  punishment  is  involved  in 
thus  fighting  against  God.«  Little  do  the  tvicked  know  the  pre- 
ciousness  of  the  saints  in  his  sight  f  their  perfect  security  under 
his  cover  f  the  sovereign  restraint  which  he  has  placed  upon  her 
enemies  ;»  and  the  triumphant  issue  of  all  opposition  against  her.'" 

But  the  power  of  the  wicked  even  here  is  but  for  a  moment ; 
and  when  they  j^erish — as  perish  they  will — the  righteous  shall 
increase.  A  great  increase  was  there  to  the  Church  in  the  days  of 
godly  Hezekiah,  when  the  doors  of  his  temple,  which  his  wicked 
father  had  shut  up,  were  open  for  a  national  profession  and  conse- 
cration to  God."  Thus  also  after  the  death  of  persecuting  Herod, 
"  the  word  of  God  grew  and  multiplied.'"-  And  in  our  own  annals, 
at  the  removal  of  Mary  from  her  ill-used  power,  the  Christian  ex- 
iles returned  from  their  continental  hiding-places,   bringing  with 

Ps.  xli.  1—3;  cxii.  5—9,  with  2  Cor.  ix.  6—11.  Ecc.  xi.  1.  Isa.  xxxii.  8;  h-iii.  7—11. 
Matt.  V.  7.  Luke  vi.  38.  Observe  the  glowing  exuberance  of  this  last  promise— Not 
only  "  shall  it  be  given  you" — hnt  good  measure— j\ist\y  proportioned  to  the  exercise  of 
\o\e—])rcssed  down — to  secure  it  as  full  measure — shaken  together  as  with  corn,  that  it 
may  lie  closer  in  its  place — and  as  if  this  were  not  enough — rimning  over — without 
bounds — given  into  your  bosom — so  that  you  shall  taste  the  large  indulgence  of  the 
blessing. 

1  Comp.  Job  xxxi.  1,  with  Gen.  xxxix.  10. 

2  Chap.  xi.  2(3.     1  Sam.  xxv.  17,  25,  26,  38. 

3  Matt.  xxv.  41—45.    Jam.  ii.  13 ;  v.  1—4. 

*  Ver.  12.     Comp.  xxix.  2.  s  Chap.  xxix.  27.     Gen.  iii.  15.     Rev.  xii.  17. 

6  Acts  ix.  4.  -  Zech.  ii.  8.  «  j^a.  xxvi.  20. 

9  Ps.  Ixxvi.  10.  10  Ex.  XV.  1.     Isa.  Ii.  9—11.     Rev.  xviii.  20. 

"  2  Chron.  xxviii.  24 ;  xxix ;  xxx.  13,  25.  '2  Acts  xii.  23,  24. 


472  EXPOSITION    OF    THE    BOOK    OP    PROVERBS. 

them  a  large  increase  of  blessing  both  to  the  Church  and  nation. 
Thus  "out  of  the  eater  came  forth  meat,  and  out  of  the  strong 
came  forth  sweetness."'  The  cross  is  the  enriching  blessing  to  the 
Church,  and  to  every  individual  member  of  it. 


CHAPTER   XXIX. 


1.  He,  that  being  often  reproved  (a  man  of  reproof,  Marg.)  hardenelh  his  neck, 
shall  suddenly  be  destroyed,  and  that  without  remedy. 

This  is  indeed  an  awful  word.  The  intractable  ox,  hardetiing 
his  neck  against  the  yoke,^  is  but  too  apt  a  picture  of  the  stubborn 
sinner,  casting  off  the  restraints  of  God.  This  was  the  uniform 
complaint  against  Israel,^  a  true  picture  of  the  mass  of  the  ungodly 
before  our  eyes.  Conviction  follows  upon  conviction,  chastening 
upon  chastening.  Still  the  rebel  hardens  his  neck,  stops  his  ears 
against  the  voice  of  God,  and  invites  his  threatened  judgments. 

Awfully  frequent  are  these  instances  among  the  children  of  godly 
parents,  or  the  hearers  of  a  faithful  minister.''  Every  means  of 
grace  is  a  solemn  but  despised  reproof.  Aggravated  sin  makes  the 
judgment  of  a  righteous  God  more  manifest.  The  more  enlight- 
ened the  conscience,  the  more  hardened  the  neck.  Every  beating 
pulse  is  rebellion  against  a  God  of  love. 

Sometimes  it  is  the  more  immediate  voice  of  God.  An  alarm- 
ing illness,  a  dangerous  accident,  or  the  death  of  a  companion  in 
wickedness,  is  "  the  rod  and  reproof"  intended  to  "  give  wisdom."^ 
But  if  the  "  fool"  continue  to  despise  all  God's  reproof,  his  destruc- 
tion, will  be  sndden^  and  without  remedy.'' 

Such  was  the  destruction  of  the  old  world,  and  of  the  cities  of 
the  plain,  long  hardened  against  the  forbearance  of  God.^  Pharaoh 
grew  more  stubborn  under  the  rod,  and  rushed  madly  upon  his 
sudden  ruin.^  Eli's  sons  "  hearkened  not  unto  the  voice  of  their 
father,  and  in  one  day  died  both  of  them."'"  Ahab,  often,  reproved 
by  the  godly  prophet,  hardened  his  neck  ;  and  "  the  bow,  drawn 
at  a  venture,"  received  its  commission."  How  must  Judas  have 
steeled  his  heart  against  his  Master's  reproof  !^^  Onward  he 
rushes,  "that  he  might  go  to  his  own  place."' ^  Truly  Divine 
patience  has  its  end.     And  this  fearful  moment  once  arrived,  "  the 

\ 

1  Jud.  XIV.  14.  2  Jer.  xxxi.  18. 

3Ex.  xxxii.  9.  2Chron.  xxxvi.  13— 16.  Neh.  ix.  29.  Isa.  xlviii.  8.  Jcr.  xvii.  23. 
Zcch.  vii.  11,  12.     Acts  vii.  51. 

i  Chap.  V.  12,  13.     1  Sam.  ii.  12.  s  Verse  15.                  «  1  Thcss.  v.  3. 

7  Chap.  i.  2-2—30;  vi.  15;  xxviii.  14,  18.    2  Chron.  xxxvi.  16.    Isa.  xxx.  12—14. 

8  Luke  xvii.  27—29.  »  Ex.  ix.  27,  34 ;  x.  27,  28 ;  xiv.  28. 
v>  1  Sam.  ii.  25,  34.  "  1  Kings  xviii.  18 ;  xxi.  20;  xxii.  28,  31. 

12  John  vi.  70;  xiii.  lO,  11,  18—27. 

13  Matt.  XX vi.  14 — 16.    John  xiii.  30.     Acts  i.  25. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  473 

vessels  of  wrath— endured  with  much  long-suffering"— are  now 
shown  more  manifestly,  as  "fitted  for  destruction."'  No  remedy 
—not  even  the  Gospel— can  remedy  the  case.  As  they  lived,  so 
they  die,  so  they  stand  before  God— without  remedy.  No  blood- 
no  advocate  pleads  for  them.  As  they  sink  into  the  burning  lake, 
every  billow  of  fire,  as  it  rolls  over  them— seems  to  sound— w;i^/i- 
out  remedy  ! 

Sinner !  wouldst  thou  but  be  wise  to  consider  thy  guilt,  thy 
state,  thy  prospect,  while  yet  "  thy  judgment  and  damnation  lin- 
ger !"  Is  not  "  the  Spirit  of  grace"  pleading  with  tliine  heart  ? 
Would  he  not  now  save  thee,  wouldst  but  thou  obey  his  call  1 
Thou  art  standing  upon  mercy's  ground,  betwixt  heaven  and  hell. 
O  thou  God  of  Almighty  Sovereign  grace,  show  "  the  pattern  of 
thy  long-suffering."*^  Let  the  sinner  sing  thy  everlasting  praise,  as 
"  a  brand  plucked  out  of  the  fire,"^  a  monument  of  thine  over- 
abounding  grace. 

2.  When  the  righteous  are  in  authority,  the  'people  rejoice  :  hut  when  the  wicked 
beareth  rule,  the  people  mourn. 

'  The  robes  of  honor  to  the  righteous  are  the  garments  of  glad- 
ness to  the  people.  The  sceptre  of  authority  to  the  godly  is  the 
staff  of  comfort  to  the  people.  On  the  other  hand  the  vestments 
of  dignity  to  the  ivicked  are  the  weeds  of  inourning  to  the  people. 
The  throne  of  command  to  the  one  is  the  dungeon  of  misery  to 
the  other.  The  titles  of  honor  given  to  the  one  are  sighs  of  sorrow 
wrung  from  the  other.'*  The  contrast  of  the  government  of  Mor~ 
decai  and  Haman  illustrates  this  joy  and  mourning.^  The  special 
rejoicings  at  the  accession  of  Solomon  might  probably  be  connect- 
ed with  the  confidence,  that  he  would  "  walk  in  the  ways  of  David 
his  father."^  The  reigns  oithe  righteous  kings  of  Judah  were  pre- 
eminently distinguished  by  national  happiness.^  The  glorious 
era  yet  ui  store  for  the  world,  is,  when  "  the  Lord  shall  bless"  his 
own  kingdom,  as  "  the  habitation  of  justice  and  mountain  of  holi- 
ness."^  For  what  but  righteousness  can  truly  bless  either  an  in- 
dividual, a  family,  or  a  nation  V 

When  therefore  the  wicked  hear  rule — the  jieojyle—noi  the  god- 
ly— mown.  According  to  the  depth  of  the  mourning  will  be  the 
joy  at  the  removal  of  the  scourge.'"    Meanwhile  it  is  borne  by  "  the 

1  Rom.  ix.  22.  21  Tim.  i.  16.  3  Zech.  iii.  2. 

<  Jermin.     Comp.  chap,  xxviii.  12,  28.     Ecclus.  x.  3. 

5  Esth.  viii.  15,  16;  x.  3,  with  iii.  15;  iv.  1 — 3. 

6  1  Kings  i.  39,  40,  with  iii.  3.    Comp.  iv.  20. 

1  2  Chron.  xv.  12—15  ;  xx.  27—30;  xxix.  36;  xxx.  21. 

3  Jer.  xxxi.  27.    Comp.  Isa.  i.  26. 

9  Ps.  Ixxii.  1 — 7.  Isa.  Ixxii.  1.  'It  is  no  peculiar  conceit,  but  a  matter  of  sound 
consequence,  that  all  duties  are  by  so  much  the  better  performed,  by  how  much  the  men 
are  more  religious,  from  whose  abilities  the  same  proceed.  For  if  the  course  of  politic 
affairs  cannot  in  any  good  sort  go  forward  without  fit  instruments,  and  that  which  fitteth 
them  be  their  virtues  ;  let  polity  acknowledge  itself  indebted  to  religion,  godliness  being 
the  ehiefest,  top,  and  well-spring  of  all  true  virtue,  even  as  God  is  of  all  good  things.' 
Thus  admirably  does  our  great  Hooker  insist,  that  '  religion  unfeignedly  loved,  perfccteth 
man's  abilities  unto  all  kind  of  virtuous  services  in  tiie  commonwealth.'  Eccles.  Pol. 
Book  V.  c.  I.  '"  ^  Chron.  xxi.  19,  20. 

60 


474  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

faitliful  in  the  land"  as  a  national  scourge.^  And  '  if  tears  be  their 
drink,  patience  will  be  their  bread,  till  God  have  mercy  on  them.'^ 
What  need  have  we  to  thank  God,  that  our  guilty  country,  with 
SO  much  to  humble  us  in  shame — should  have  been  so  long  spared 
from  the  curse  of  icicked  rulers  !  The  tyrant  rules  for  his  own 
sinful  ends  ;  the  Christian  Sovereign  for  the  good  of  the  people. 

3.  Whoso  lovelh  tvisdom  rejoicetli  Itis  father :  but  he  that  keepeth  company  lotih 
harlots  spendeth  his  substance. 

These  Proverbs  in  substance  have  been  given  before.^  Yet  the 
variations  are  instructive.  The  wisdom  is  here  more  distinctly 
described  as  lovin»;  wisdom.  For  '  he  is  wise,  not  only,  who  hath 
arrived  at  a  complete  habit  of  wisdom,  but  who  doth  as  yet  but  love 
it  or  desire  it,  and  listen  to  it.'^  Do  not  we  hang  off  too  loosely  from 
its  heavenly  influence  ?  Let  it  be  manifestly  our  great  object,  not 
as  a  good  thing,  but  the  best — "  the  principal  thing,'^  The  awak- 
ened sinner  loves  it  from  the  sense  of  want ;  the  Christian  from  its 
satisfying  delight.  The  taste  gives  a  keen  edge  to  the  appetite. 
What  we  have  grasped  of  the  blessing  bears  no  comparison  to  what 
remains. 

Young  man  !  consider  Wisdom's  pleasantness  and  peace,^  her 
light  and  security,''  her  durable  riches,^  and  glorious  inheritance^ — 
and  "  wilt  thou  not  from  this  time  cry"  to  the  God  of  wisdom — 
"My  Father,  thou  art  the  guide  of  my  youth  I"!"  No  worldly 
honor — no  success  of  talent — will  rejoice  a  godly  father,  as  will 
this  choice  for  eternity. *' 

Folly  brings  its  own  shame  and  sorrow.  "  The  companion  of  the 
riotous  and  vain  persons"  is  readily  found  in  fellowship  icith  harlots, 
saddening  his  father  by  spending  his  suhstance.^'^  One  course  of 
vanity  leads  to  another.  All  end  alike  in  ruin.'^  He  may  possess 
the  external  endowment.  But  the  love  of  wisdom  is  the  only 
preservative  from  besetting  snares.'^ 

Deep  indeed  is  the  anxiety — the  joy  or  the  sorrow — connected 
with  children.'^  May  it  give  a  deeper  tone  of  simplicity  and  plead- 
ing in  dedicating  them  to  God,'^  and  training  up  for  his  service  ! 
Let  us  early  present  them  as  "  the  children,  whom  the  Lord  hath 
given  us ;"  but  as  his  more  than  our  own — his  property — his  inheri- 
tance.^'' Here  are  our  springs  of  diligence — of  hope — of  ultimate  re- 
ward. 

4.  The  kin0  by  judgment  establisheth  the  land:  but  lie  that  receiveth  gifts  (a 
man  of  oblations,  Marg.)  overtkroweth  it. 

1  Eccl.  X.  5,  6.     Isa.  iii.  4,  5.    Mic.  iii.  9—12. 

2  Jermin  ut  supra.  3  Chap.  x.  1 ;  xv.  20;  xxiii.  15,  24,  25;  xxvii.  11. 
*  Basil  quoted  by  Bp.  Patrick.     Preface  to  Proverbs. 

5  Chap.  iv.  7.  Sec  the  beautiful  description,  Ecclus.  vi.  18 — 31 ;  xxiv.  Bp.  Lowth's 
elegant  translation.     Lect.  on  Heb.  Poetry,  xxiv. 

6  Chap.  iii.  17.  7  chap,  viii  20 ;  iv.  11,  12.        «  chap.  iii.  14,  15 ;  viii.  18,  19. 
9  Chap.  iii.  35.         ^  Jer.  ui.  4.  n  Chap,  xxiii.  23-25. 

12  Chap,  xxviii.  7,  19.  i3  Chap.  v.  9  ;  vi.  26.     Luke  xv.  30. 

»  Chap.  iv.  6 ;  vii.  4,  5.  '^  Chap.  xvii.  21—25.  "  Gen.  xviL  7. 

1'  Ps.  cxxvii.  3. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  475 

Of  what  avail  are  the  best  laws,  if  they  be  badly  administered  ? 
Partiality  and  injustice  absolutely  make  them  null  and  void.  And 
yet  it  requires  great  integrity  and  moral  courage  to  withstand  the 
temptations  of  worldly  policy  and  self-interest.  God's  own  throne 
is  built  and  estahlislied  by  judgment."'  This  then  can  be  the  only 
establishment  of  the  land:^  The  compromise  of  it  to  some  pri- 
vate ends  provokes  the  anger  of  God  to  the  chastisement,  if  not  the 
overthroiD,  of  the  land.  The  article  in  our  Magna  Charta — 'We 
will  sell  justice  to  none' — is  but  too  plain  evidence  of  the  reckless- 
ness of  all  social  principles,  ere  the  great  standard  was  erected 
among  us. 

Under  the  godly  government  of  Samuel  the  land  was  establish- 
ed by  judgment.'^  "But  his  sons  walked  not  in  his  ways."  They 
were  rnen  of  oblations.  They  received  gifts  ;  and  the  Theocracy 
— the  great  Palladium  of  the  land — iras  overthrown.^  The  right- 
eous administration  of  David  "bore  up  the  pillars"  of  the  land,  at 
a  time  of  great  national  weakness.^  The  same  principles  in  his 
godly  successor  were  the  source  of  strength  and  prosperity.^  The 
want  of  uprightness  in  Saul,  shook  the  kingdom  from  his  grasp  ;^ 
and  the  covetousness  of  Jehoiakim^  destroyed  its  foundations,  and 
buried  him  in  its  ruins.  Let  the  same  consistency  pervade  every 
grade  of  official  responsibility.  Dignity — temporal  or  spiritual — 
can  convey  no  solid  influence,  except  it  be  established  with  judg- 
ment. Let  men  of  God  be  in  our  high  places  ;  and  "  righteousness 
will  exalt  our  nation,"^  and  our  Church  will  be  "  the  joy  and  praise 
of  the  whole  earth." 

5.   A  man  that  flattereth  his  neighbor  spreadeth  a  net  for  his  feet. 

Most  wisely  were  Bunyan's  pilgrims  warned— '  Beware  of  the 
flatterer.'  Yet  'forgetting  to  read  the  note  of  directions  about  the 
way,'  they  fell  into  his  net,  and,  even  though  delivered,  were  justly 
punished  for  their  folly.  The  doctrine  of  man's  goodness,  strength, 
or  freedom  ;  a  general  gospel,  without  close  application  ;  its  prom- 
ises and  privileges,  without  the  counter-balance  of  its  trials  and 
obligations— All  this  shows  '  the  black  man  clothed  in  white'— 
"  Satan  himself  transformed  into  an  angel  of  light,  and  his  Minis- 
ters transformed  as  Ministers  of  righteousness.'""  Unwary  souls 
are  misled.  Even  unwatchful  Christians  fall  into  the  net.  And 
while  they  have  to  thank  their  faithful  God  for  deliverance,  they 
cannot  forget  his  sharp  and  needful  chastening  of  their  folly. 
Where  "  the  root  of  the  matter"  is  not,  heresy,  i'  or  apostacy,'^  is  the 
baneful  fruit  oi  ihe  flatterer. 

But  let  us  guard  against  this  net  in  our  daily  path.     Tco  readi- 

1  Ps.  Ixxxix.  14;  xcvii.  2.     Isa.  ix.  7. 

2  Ver.  14;  xvi.  10—12;  xx.  8,  26;  xxv.  5.    2  Chron.  ix.  8. 

3  1  Sam.  vii.  3—12,  15—17.  i  Ibid.  viii.  2—7, 

5  Ps.  Ixxv.  2—6,  10.    2  Sam.  viii.  15. 

6  2  Chron.  i.  1 ;  xiv.  2—7 ;  xix.  6,  7,  with  xx.  27—30 ;  xxxi.  20,  21.     Isa.  xxxii.  1  2 
^  1  Sam.  xui.  13.  8  jpr,  xxii.  13—19.  9  Chap.  xiv.  34. 

w  2  Cor.  xi.  13—15.  u  Rom.  xvi.  17,  18.  «  2  Pet.  ii.  1—3. 


476  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

ly  do  the  flatterer's  words  pass  current.  What  else  is  much  of 
the  language  of  smooth  courtesy,  or  lively  interest  and  affection  ? 
Who  vi^ould  venture  to  act  with  confidence  on  this  heartless  pro- 
fession ?  Always  is  the  net  spread  to  allure  into  some  devious 
path ;  often  into  the  grossest  wickedness.  Thus  the  flattering 
woman  beguiled  her  prey.^  The  parasites  of  Darius  deified  him  for 
a  month,  to  make  him  the  tool  of  their  malicious  plot.*^  The  ene- 
mies of  Christ  spread  the  flatterer''  s  net  for  his  feet.  But  here  the 
wisdom  of  God  was  infinitely  above  them,  and  "  took  the  wise  in 
their  own  craftiness."^ 

The  feet  of  many  strong  men  have  been  entangled  in  this  net. 
Indeed  seldom  has  the  frailty  of  the  man  of  God  been  more  pain- 
fully exposed.  David  honored  his  God  in  the  endurance  of  Shimei's 
curse.  But  Ziba's  smooth  words  drew  him  into  an  act  of  gross  in- 
justice.^  Usually  some  want  of  integrity  has  predisposed  the  mind 
for  this  poison.  David  was  struggling  to  discover  a  plea  for  lenien- 
cy to  his  murderous  son,  when  the  woman  of  Tekoah  plied  him 
with  her  flattering  lips.  The  bribery  of  passion  was  far  more 
powerful  than  her  arguments.^  But  bitterly  did  the  misguided 
parent  reap  the  fruit  of  thus  entering  into  the  net  spread  for  his 
feet.^  Wilftd  infatuation  fully  prepared  Ahab,  by  listening  to  the 
flattery  of  his  lying  prophets,  to  his  own  ruin.^ 

Does  a  man  thus  load  us  with  immoderate  commendation  7  It 
is  the  flatterer'' s  net.  "  Ponder  the  path  of  thy  feet."^  Exchange 
confidence  for  suspicion.'  Fearful  is  the  snare  to  those,  whose 
rank  or  influence  dispose  them  to  walk  rather  before  men,  than 
before  God.  Too  often  it  is  spread  for  the  feet  of  the  Minister  of 
Christ,  whether  to  gain  his  good  opinions,  or  from  the  genuine  but 
imprudent  warmth  of  affection.  But  oh  ! — think — "  He  is  a  man 
as  thou  art" — beset  with  temptation — perhaps  even  "besides  those 
that  are  common  to  men."  His  heart,  like  thine,  is  fully  suscepti- 
ble of  self-exalting  imaginations.  And  to  know  that  he  has  a 
reputation  for  holiness  ;  that  he  is  a  man  of  influence ;  that  his 
character  is  looked  up  to ;  that  his  opinion  is  valued — this  is  in- 
deed "  a  fiery  trial,"'"  that  brings  out  to  view  much  base  dross  of 
vanity.  Far  better  would  it  be  that  our  Christian  intercourse  with 
each  other  should  be  moulded  by  the  wise  resolution  to  refrain  from 
'•flattering  titles,"  as  hurtful  to  the  creature,  and  provoking  to  God.'> 

1  Chap.  ii.  16 ;  vii.  21 ;  xxvi.  28.  2  Dan.  \i.  6—9. 

3  Matt.  xxii.  15—23,  with  1  Cor.  iii.  19.        ^  2  Sam.  xvi.  1—12.        s  n,.  xiv.  4—24. 

6  lb.  XV.  1—14.  '  1  Kings  xxii.  11,  12.  8  chap.  iv.  26. 

9  Chap.  xxvi.  24,  25;  xxvii.  14.  '"  Chap,  xxvii.  21. 

'1  .Tob  xx^'n.  21,  22.  Comr..  LXX.  22,  with  Acts  xii.  22,  23.  '  Surely  it  is  onoujih 
for  us  to  have  foes  within  and  without  to  contend  with,  without  havinff  snares  for  our 
feet  laid  by  our  fellow-pilgrims.  Oh !  it  is  a  cruel  thing  to  Jlallcr.  The  soul  is  often 
more  exhausted  and  injured  by  discntanglinfr  itself  from  these  nets,  than  by  the  hottest 
contest  with  principalities  and  powers.  Those  who  have  once  known  the  torture  the 
believer  undergoes,  while  this  poison  is  pervading  his  soul,  the  bitter,  lowering  medicines 
he  must  take  as  antidotes,  the  frightful  oblivion  of  lessons  of  humility  which  he  has  been 
studying  for  years,  will,  I  think  (unless  much  under  the  influence  of  the  enemy  of  souls), 
not  adiuinister  the  noxious  potion  a  second  time.'  Helen  Plumptrc's  Letters,  pp.  43,  44 ; 
a  most  profitable  volume. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  477 

6.  In  the  transgression  of  an  exil  man  there  t.s  a  snare:  but  the  righteous  doth 
sing  and  rejoice. 

There  is  always  a  snare  in  the  ways  of  sin  ;  always  a  song  in 
the  ways  of  God.  Which  then  are  "  the  ways  of  pleasantness  and 
peace '^"'  The  light-hearted  sinner  goes  on  in  his  flowery  path. 
Soon  he  is  "  taken  captive  in  the  snare  of  the  devil  ;"^  often  in  a 
snare  of  his  own  toil.^  Transgression  is  in  fact  the  snare  of  the 
soul.     Sin  and  ruin  are  bound  together,  and  who  can  put  them 

asunder?  •  i     -7  i 

The  rio-hteous  may  be  in  the  same  outward  lot  with  the  evil 
man.  B^t  wide  indeed  is  the  gulf  between  their  respective  states.^ 
Joseph's  brethren  in  prison,  under  the  sting  of  conscience,  sank  in 
despondency.  Paul  and  Silas  in  prison  did  sivg  and  rejoice. 
Little,  however,  can  be  judged  by  their  external  state.  The  un- 
godly are  in  prosperity,  and  the  children  of  God  "  chastened  every 
morning;"*  yet  rising  triumphant  in  the  deepest  exercise— ' Ke- 
joice  not  against  me,  O  mine  enemy;  though  I  fall,  I  shall  rise 
again  ;  though  I  sit  in  darkness"— my  cause  apparent  y  forgotten, 
my  light  obscured,  my  character  defamed—"  the  Lord  shall  be  a 
U4t  unto  rae."^  What  is  it  to  be  possessor  of  all  the  promises  ot 
C'od  '  The  wealth  of  this  golden  mine  no  tongue  of  man  can  ex- 
press ;  no  mind  of  angel  comprehend.  And  how  abundant  is  the 
solid  ground  and  material  of  this  rejoicing !  The  completeness  ot 
the  Saviour's  work ;  his  constant  love;  the  fulness  of  his  Spirit; 
the  sufficiency  of  his  grace  ;  his  faithful  promise  ;  his  watchful  eye ; 
his  ready  help ;  his  perpetual  intercession ;  and  all  this  joy— not, 
like  that  of  the  world,  flowing  and  ebbing— but  heightening  and 
overflowing  through  all  eternity.  .  r^r         .       u 

But  the  righteous  also  sing— nnd  only  1  hey— Often  they  have 
no  skill  for  the  song.  "  Their  harp  is  upon  the  willows,"  as  il  they 
could  not  "  sing  the  Lord's  song  in  a  strange  land."«  Yet  what- 
ever cause  of  complaint  they  have,  weighing  down  their  spirits,  let 
them  not  forget  to  magnify  that  grace  unbounded,  which  hath  been 
given  to  them  and  for  them.^  Why  can  they  not  ahvays  sing  1 
The  heart  is  cold,  dead,  unbelieving.  Oh!  for  the  power  from 
above  to  quicken  it.—'  Praised  be  God,'  we  are  hastening  to  a 
world,  where  the  harp  will  never  be  unstrung,  and  the  heart  never 
out  of  tune,  and  the  song  will  be  ever  new.*" 

7.  The.  righteous  considereth  the  cause  of  the  poor:  but  the  ivicked  regardeth  not 
to  know  it. 

The  original  gives  to  the  Proverb  a  judicial  aspect.^^    To  "re- 

t  Chap.  iii.  17,  with  xiii.  15.  »  2  Tim.  ii.  26.    Jf/J'j'^^^Tll., 

3Chap.v.22    xi.5,6;xii.l3.    Job  xviii.  8.  ■■■   /  uEcJV^^' 

9  To'sJne  Christians  of  a  morbid  temperament  Bernard's  advice  may  be  import  an  t- 
'  Let  us  mincrle  honey  with  wormwood,  that  the  wholesome  bitter  may  give  health  when 
it  is  drunk  tempered^with  a  mixture  of  sweetness.  While  you  think  humbly  of  your- 
selves, think  also  of  the  goodness  of  the  Lor  J.'     In  Cant  »f' "•  ?J'-  p^trirU 

10  Isa.  xxxv.  10.     Rev  v.  8-10.  "  Holdcn,  Geier,  Bp.  Patrick. 


478  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

spect  the  person  of  the  poor"  is  no  less  unjust,  than  to  "honor  the 
person  of  the  mighty."'  But  the  righteous  judge  or  advocate  will 
consider  his  cause,  judge  it  as  for  God,  investigate  it  thoroughly, 
and  take  care  that  it  be  not  lost  from  his  own  inabihty  to  defend  it.^ 
This  was  the  considerate  administration  of  the  great  King  of  right- 
eousness.^ The  man  of  God  will  walk  after  this  Divine  exemplar.'* 
'Let  him  have  the  conscience  first' — (says  Bishop  Sanderson)  '  and 
then  the  patience  too  (and  yet  if  he  have  the  conscience,  certainly 
he  will  have  the  patience)  to  make  search  into  the  truth  of  things, 
and  not  be  dainty  of  his  pains  herein,  though  matters  be  intricate, 
and  the  labor  like  to  be  long  and  irksome.'* 

Selfishness  however — not  truth,  justice,  or  mercy,  is  the  standard 
of  the  wicked.  He  considers — first  the  poor  man's  person,  then  his 
cause.  "  The  unjust  judge"  would  not  have  "  avenged  the  widow 
of  her  adversary,"  but  to  save  trouble  to  himself^  Felix  regarded 
not  to  know  the  Apostle's  cause,  but  that  he  might  indulge  his 
own  covetousness.^  But  fearful  is  it  to  sit  in  the  place  of  God^  as 
his  representatives,  only  to  pervert  his  judgment  for  their  own  selfish 
aggrandizement.^ 

The  maxim  however  obviously  applies  more  generally  to  the 
considerate  regard  of  the  righteous — and  the  cruel  disregard  of 
the  ivicked — towards  the  poor.  The  ordinance  that  "  the  poor  shall 
never  cease  out  of  the  land" — and  the  inequality  of  rank  that  pre- 
vails throughout  the  oeconomy  of  Providence,  were  doubtless  in- 
tended as  an  incitement  to  Christian  sympathy  and  enlargement.'" 
Consideration  of  the  poor  is  the  true  spirit  of  Christian  sympathy 
— putting  ourselves  as  far  as  may  be  in  their  place."  Oh  !  how 
different  is  this  from  the  impatient — ungracious  temper,  in  which 
the  suit  of  a  poor  client  is  sometimes  despatched,  as  if  the  advocate 
grudged  his  lime  and  pains!  Our  beloved  Lord — not  only  "went 
about  doing  good,'"^  but  he  did  it  so  tenderly — considerately.  Al- 
ways was  he  ready  to  yield  his  own  convenience  and  even  neces- 
sary comfort  to  the  call  of  need.'^  The  same  considerate  regard 
for  the  poor  marked  the  Apostolic  adruinistration.'^  Sympathy 
with  the  poor  is  the  practical  acknowledgment  of  our  own  unde- 
served mercies;  specially  remembering  the  Lord's  poor — as  the 
representatives  of  Him, 's— who  is  First  and  Last,  and  All  to  us  ; 
and  who,  "  though  he  was  rich,  yet  for  our  sakes  became  poor,  that 
we  through  his  poverty  might  be  made  rich.'"^ 

1  Lev.  xix.  15.     Ex.  xxiii.  3.         2  Ps.  Ixxxii.  3,  4.  3  lb.  Ixxii.  2—4,  12—14. 

<  Job  xxix.  11—16  ;  xxxi.  13,  20.     Jer.  xxii.  16.  s  Scrm.  on  Ex.  xxiii.  1—3, 

6  Luke  xviii.  2—5.  i  Acts  xxiv.  26,  27.  «  Ps.  Ixxxii.  6.     Rom.  xiii.  1,  % 

9  Chap.  xxiv.  11,  12.    Jer.  v.  28,  29.     Ez.  xxii.  7,  29—31.    Mic.  iii.  1—4. 

10  Deut.  XV.  7—11.    2  Cor.  viii.  14,  15. 

"  Ps.  xli.  1.  A  most  striking  instance  of  consideration  for  the  poor,  is  recorded  of  Bp. 
Ridley,  when  the  dying  Martyr  at  the  stake  implored  the  queen  in  behalf  of  certain  poor 
men's  leases  in  his  bishopric  likely  to  become  void  by  his  death.  Foxe :  vii.  515,  546. 
In  the  same  noble  s]:Hrit  was  the  remembrance  of  the  dying  Scott  to  his  son,  of  the  arri- 
val of  the  season  when  he  had  been  used  to  plant  a  root  for  the  supply  of  the  poor. 

12  Acts  x.  38.  13  Mark  vi.  31—34. 

"  Acts  iv.  34,  35;  vi.  1—6.     1  Cor.  xvi.  2.    2  Cor.  ix.  12,  13.     Gal.  ii.  10. 

is  Matt.  X.  42;  xxv.40.  '«  2  Cor.  viii.  9. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  479 

Well  do  those,  who  regard  not  to  know^  deserve  their  name — 
the  wicked.  Like  Cain — they  acknowledge  no  interest  in  their 
brother.'  Like  Nabal — "It  is  no  concern  of  mine."^  If  the  poor 
must  be  fed  rather  than  starve — it  is  casting  food  to  a  dog,  rather 
than  holding  out  an  helping  hand  to  a  fellow-sinner.^  This  total 
absence  of  the  image  of  a  God  of  Love' — this  utter  casting  off  his 
royal  law* — surely  he  will  require  it.* 

8.  Scornful  men  bring  a  city  into  a  snare ;  (set  the  city  on  fire,  Marg.)  hut 
wise  men  turn  away  wrath. 

The  comparison  is  here  between  a  "  proud  and  haughty  scornerj 
and  a  wise  man."''  The  one  is  a  public  injury  ;  the  other  a  public 
blessing.  The  one  raises  a  tumult  ;8  the  other  quells  it.  The 
man,  who  scorns  to  be  bound  by  common  restraints,  will  bring-  the 
city  into  a  snare  by  his  presumption, ^  or  set  it  on  fire  '  by  blowing 
the  fire  of  Divine  wrath  upon  it.'i"  Happily  wise  men  are  scattered 
through  the  land  :  their  energy  and  prudence  turn  aioay  wrath. ^^ 
'  Proud  and  foolish  men  kindle  the  fire,  which  wise  and  good  men 
must  extinguish.' '2 

Another  instructive  illustration  of  the  Proverb  suggests  itself. 
Not  the  tyrant  over  his  fellow-creatures,  but  the  scorner  against 
his  God,  is  the  public  trouble.  Many  of  the  kings  of  Judah  and 
Israel  thus  brought  the  city  into  a  snare.  Their  provocations  of 
Divhie  wrath  did  more  to  further  its  ruin,  than  the  most  powerful 
foreign  enemies.  Their  influence  led  the  people  into  deeper  aggra- 
vations of  sin,  and  ripened  them  for  judgment.'^ 

But  ivise  7nen  stand  in  the  gap,  aiul  turn  aioay  ivrath.^*  Surely 
It  was  xvisdomm  the  King  and  people  of  Nineveh,  instead  of  bring- 
ing their  city  into  a  snare  by  scornful  rebellion,  to  avert  by  time- 
ly humiliation  the  impending  destruction. '^  Let  the  people— let  the 
Ministers  of  the  Lord,  gird  themselves  to  their  work  of  weeping  and 
accepted  pleaders  for  the  land.'*  Surely  "  except  the  Lord  of  Hosts 
had  left  us  a  very  small  remnant"  of  these  powerful  intercessors, 
"  we  should  have  been  as  Sodom,  and  we  should  have  been  like 
unto  Gomorrah."!^  Praised  be  God  !  The  voice  is  yet  heard—"  De- 
stroy it  not,  for  a  blessing  is  in  it.'''^  The  salt  of  the  earth  pre- 
serves It  from  corruption.'^    Shall  not  we  then  honor  these  luise  men 

\  ?'""•  ^- 9-  ^  1  Sam.  XXV.  10,  11.  3  Luke  xvi.  21.  i  1  John  Hi.  17. 

5  Jam.  n  8.     Lev.  xix.  18,  with  Luke  x.  31,  32.  6  Chap.  xxiv.  12. 

7  Hcb.  Men  of  scorn.  s  chap.  xxi.  24. 

9  1  Sam.  xi.  2,  11.    2  Sam.  x.  4;  xii.  31.        lo  LXX.  Durell.    Comp.  chap.  i.  11. 
I  2  Sam.  XX.  1.  15— 22.    Acts  xix.  23-41.     Comp.  Virg.  ^n.  i.  148-153. 

12  Henry.  ^        "= 

13  2  Kings  xxi.  9—15;  xxiii.  26,  27.  Isa.  xxviii.  14—22.  2  Chron.  xxxvi.  16,  17. 
Jer.  xxxvi.  23—32.     1  Thess.  ii.  15,  16. 

•<  Moses— Ex.  xxxii.  10— 14.  Deut.  ix.  8— 2a  Ps.  cvi.  23.  Aaron— Num.  xvi.  48 ; 
Phinehas,  XXV.  11.  Ps.  cvi.  30;  Ehjah,  1  Kings  xviii.  42— 45.  Jam.  v.  16— 18.  Jere- 
miah xvui.  20;  Daniel,  ix.  3—20,  Amos,  vii.  1—6.  The  righteous  remnant— Isa.  i.  9; 
VI.  13.  Comp.  Gen.  xviii.  32.  Job  xxii.  30.  Jer.  v.  1.  Ez.  xxii.  30,  31.  Con- 
trast xui.  5. 

If  ^r.-  "'•  ^~1^-  "  Joel  ii.  15—19,  "  Isa.  i.  9. 

18  lb.  Ixv.  8,  19  Matt.  V.  13. 


480  EXPOSITION    OP    THE    BOOK    OF    PROVERBS. 

with  reverential  gratitude—"  My  father — my  father  !  the  chariots 
of  Israel,  and  the  horsemen  thereof!"' 

9.  If  a  ivise  man  coniendeth  ivith  a  foolish  man,  whether  he  rage  or  laugh,  there 
is  no  rest. 

It  would  generally  be  far  better  not  to  meddle  with  such  a  fool 
as  is  here  described.  We  can  only  deal  with  him  on  very  disad- 
vantageous terms,  and  with  little  prospect  of  good.^  If  a  ivise  man 
contend  with  the  wise,  he  can  make  himself  understood  ;  and  there 
is  some  hope  of  bringing  the  debate  to  a  good  issue.  But  to  con- 
tend with  a  fool,  there  is  no  rest,  no  peace  or  quiet.  It  will  go  on 
without  end.  He  will  neither  listen  to  reason,  nor  yield  to  argu- 
ment. So  intractable  is  he,  that  he  will  either  rage  or  laugh — 
either  vent  upon  us  the  fury  of  an  ungoverned  temper,  or  laugh  us 
to  scorn.  This  contention  was  a  point  of  the  poignant  trial  to  our 
Divine  Master.  What  could  be  more  revolting  than  sometimes 
their  murderous  rage^ — sometimes  their  scornful  laugh  ;^ — in  both 
"rejecting  his  counsel  against  themselves?"'^  And  what  if  a  con- 
tention v)ith  such  fools  should  be  appointed  for  me  ?  Let  me  re- 
member my  days  of  perversity  andfolli/.  And  while  this  vivid  im- 
pression brings  me  back  to  their  level — can  I  return  their  unrea- 
sonable provocation,  save  with  tenderness  and  compassion  'P  Yea 
— when,  as  the  most  effectual  means  for  their  benefit,  I  would  com- 
mend them  to  the  Almighty  Sovereign  grace  of  God — can  I  forget, 
that,  if  this  grace  has  healed  my  deep-rooted  stubbornness,  it  is  not 
less  rich — not  less  free — not  less  sufficient,  for  them  ? 

10.  The  bloodthirsty  hale  the  upright :  but  the  just  seek  his  soul. 

This  bloody  hatred  is  the  fulfilment  of  the  first  prophecy  from 
the  mouth  of  God.''  The  first  history  of  the  fallen  world  puts  the 
seal  to  the  prophecy — "Cain  rose  up  against  Abel  his  brother,  and 
slew  him."^  Ever  since  has  the  same  testimony  been  given.® 
"Which  of  the  prophets  have  not  your  fathers  persecuted  V  (was 
the  indignant  remonstrance  of  Stephen  to  his  countrymen)  until 
they  "  filled  up  the  measure  of  their  fathers"  by  being  "  the  betray- 
ers and  murderers"  of  the  Son  of  God.'"  The  noble  army  of  mar- 
tyrs stand  before  us.  Such  intensity  of  malice  in  the  contrivance 
of  the  variety  of  their  torture  !  The  bloodthirsty/  hate  the  iip- 
right.^^  Their  innocency  was  the  only  ground  of  hatred ;  and  on 
the  threatened  apprehension  of  any  outbreak  of  evil — the  swelling 
cry  of  the  bloodthirsty  multitude  was — '  The  Christians  to  the 
lions  !'  The  next  picture  downward  in  the  annals  of  the  Church 
is  not  less   illustrative — "  I    saw   the   woman" — awful  sight ! — 

1  2  Kings  ii.  12.  This  acknowledgment  is  sometimes  forced  from  the  consciences  of 
the  ungodly.     Chap.  xiii.  10—14. 

2  Chap.  xvii.  12 ;  xxvi.  4.    Ecc.  x.  13.    Matt.  vii.  6. 

3  Luke  iv.  29.    John  vii.  1 ;  viii.  59  ;  xi.  53.  ^  Luke  xvi.  14. 
5  Matt.  xi.  16,  17.                                                 «  Tit.  iii.  2,  3. 

7  Gen.  iii.  15.  8  lb.  iv.  5—8. 

9  Verse  27.     Ps.  xxxvii.  12—14,  32.     Gal.  iv.  29.    2  Tim.  iii.  12. 
"  Acts  vii.  52.    Matt.  v.  12;  xxiii.  32.  n  Heb.  xi.  36,  37. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  481 

"drunken  with  the  blood  of  the  saints,  and  with  the  blood  of  the 
martyrs  of  Jesus.'"  We  cannot  doubt  but  the  fierce  elements  of 
the  cruelty  still  he  in  slumbering  concealment.  Nothing  but  the 
gospel  can  kill  the  principle.  Every  thing  short  of  this  only  chains 
down  the  violence.  In  a  softer  mould  it  still  retains  all  its  sub- 
stance and  power,  and  waits  only  for  the  removal  of  present  re- 
straints to  develope  the  same  bloodthirsty  hatred  as  ever        " 

fecnpture  explains  this  murderous  vindictiveness.  "  Wherefore 
slew  Cain  his  brother  ?  Because  his  own  works  were  evil,  and  hi. 
brother  s  righteous.''^  Darkness  cannot  endure  the  lioht  ^  The 
condemning  light^  of  godliness  excites  the  enmiiy  of  the  unffodlv 
1  hey  cannot  bear  the  picture.  Thus  the  bloodthirsty  Ahab  hated 
his  upright  prophets,^  and  the  Jews  the  holy  Saviour.^  Conform- 
ity to  him  IS  the  great  offence  still.  Such  precise  fools— contrary 
to  every  one  beside— "  turning  the  world  upside  down"— how  can 

from  ttTanh'"^  •     ^^''''  ''"'"'"^  ""'""^^  ^'  ^  ''^J^'^^^^  "^^^"^« 
And  yet  their  God  is  not  unmindful  of  their  threatening  troubles 

Ihe  bloodthirsty  hate  the  upright :  but  the  just  seek  his  soul 
^saul  sought  to  murder  David ;  Jonathan  covered  him  «  Jezebel 
was  thirsting  to  destroy  the  prophets  of  the  Lord ;  Obadiah  "  hid 
them  in  a  cave,  and  fed  them  witli  bread  and  water.""  The  ene- 
mies ot  Jeremiah  plotted  against  him;  Ebedmelech saved  his  life  '" 
Herod  was  proceedmg  against  Peter's  life;  the  Church  shielded 
him  with  their  prayers."  The  bloodthirsty  Jews  bound  them- 
selves to  murder  Paul ;  ''  Priscilla  and  Aquila"  were  ready  to  "  lav 
down  their  own  necks  for  his  life.""^  ^ 

What  a  life  of  conflict  is  this  world  of  sin  !     Need  we  be  dis- 
suaded from  loving  it  ?     Need  we  not  rather  patience  to  endure  it '? 

A  '3  u  '^^  '^'^  "'  ^^'  ^^"^  "'  ^"^  ^^""^  decidedly  on  the  Lord's 
^de,'^^  '  partakers"-if  needs  be-"  of  the  afflictions  of  the  gospel  '"^ 
'Never  let  us  standaloof  from  our  brethren's  cause. '^  To  help  them 
al.'?n  f  ,t"7T;^^°^;k^'-^  ^^/t'^.  God  Himself  If  union  is  so  effective 
against  the  Church,  surely  its  influence  would  not  be  of  less  mo- 
ment on  the  Church's  side-- strengthening  her  stakes,"  establish- 
mg  her  loundations,  and  enlarging  her  usefulness. 

11.  A  fool  uttereth  all  his  mind:  hut  a  wise  man  keepeth  it  in  till  aflenvards. 

wriir^'u'^j!-''  'I"'',  ^°'  "''f'^  thing"-the  wise  man  elsewhere 
writes—  a  time  to  keep  silence,  and  a  time  to  speak.'"«  It  is  a 
mark  of  true  wisdom  to  discern  these  times.^^  Indeed  thediscipline 
—or  the  want  of  discipline— upon  the  "little  member"  is  a  sound 
test  of  character.     The  man,  who  speaks  hastily  and  with  conceit, 

I  S%'  ?7^-  -  ,  'J  •^°'^"  "•■  ^^'  13-  '  J°hn  iii.  19,  20. 

Ke^.  XI.  J,  10      Comp.  Acts  xxii.  22.  8  1  Sam.  xviii.  11,  25,  with  xviii   1-^ 

P    u^i"?"-  ^™'-  *.\   „  .'"  Je---  ^-'^-^viii.  1-13.  H  Acts  xii.  1-5. 

IS  9T     -      ,f-,-  "  2  Tim.  i.  8. 

2  Tim.  1,  16,  1 ,.  .6  Eccl.  iii.  1,7.  n  ib.  viii.  5,     Am  v   13 

61 


482  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

will  be  put  to  shame  in  his  foll3\'  He  might  have  been  "  counted 
wise  in  his  silence.'"^  But  silence  is  beyond  his  power — He  uUer- 
eth  all  his  mind — tells  all  he  knows,  thinks,  or  intends — runs  on, 
until  he  has  "  poured  out  all  his  foolishness."^  It  is  sometimes 
thought  a  proof  of  honesty  to  utter  all  our  mind.  But  it  is  rath- 
er a  proof  of  folly.  For  how  many  things  it  would  be  far  better 
never  to  speak — indeed  to  suppress  in  the  very  thought  !^  Much 
of  "  foolish  talking  and  jesting"^ — how  many  angry — ^detracting — • 
uncharitable  words — do  we  utter,  because  we  have  neglected  to 
watch — or  rather  to  entreat  "  the  Lord  to  set  a  watch  upon — our 
lips,"  as  the  door  of  our  hearts  !^  And  what  wrong  judgments  we 
often  pass  upon  men's  actions,  because  we  utter  all  our  viind  as  it 
were  in  one  breath — without  pondering  ;  or  perhaps  without  mate- 
rials to  form  a  correct  judgment ! 

Indeed  the  words  of  the  fool — as  an  old  expositor  remarks — ■'  are 
at  the  very  door — so  to  speak — -of  his  mind,  which  being  always 
open — they  readily  fly  abroad.  But  the  words  of  the  wise  are 
buried  in  the  inner  recess  of  his  mind,  whence  the  coming  out  is 
more  difficult."'  This  is  the  wisdom  to  be  valued  and  cultivated. 
Many  things  we  may  keep  in  till  afterward,  which  will  then  be 
far  better  spoken  than  at  the  present  moment.^  We  may  find  rea- 
son afterward  to  suspect  what  at  the  time  we  were  fully  persuaded 
of.  There  is  often  a  lightness  of  faith — the  fruit  of  sudden  impulse 
—breaking  out  in  sudden  profession.  Beware  of  a  loose  founda- 
tion. Men  under  the  present  excitement  run  through  all  the  sects 
and  parties  of  the  Church— everywhere  uttering"  their  whole  jnind 
— "  tossed  to  and  fro,  and  carried  about  by  every  wind  of  doctrine"' 
— "seeking  rest,  and  finding  none."  How  much  better  to  take 
time  for  second  thoughts — to  weigh  and  weigh  again  !  Should  we 
not  then — instead  oT  exhibiting  a  changing  and  doubtful  face — 
seek  to  gain  that  "good  thing — a  heart  established  with  grace?"'" 

This  godly  prudence  holds  in  common  life.  Samson  fell  a  vic- 
tim to  the  foil//  of  ufterino-  ail  his  niind.^^  Samuel  was  restrained 
by  God  from  this  imprudence,  from  a  regard  to  his  own  safety. 
Never  speak  against  our  mind.  But  it  is  not  necessary  to  utter 
our  whole  mind.  Take  care  that  we  speak  nothing  but  the  truth. 
But  the  whole  truth  (as  in  the  instance  of  Samuel)  may  sometimes 
be  legitimately  restrained. '^  The  Apostle  was  two  years  at  Eph- 
esus,  without  uttering  all  his  mind  against  the  worship  of  Diana. 
But  was  this  cowardice  shrinking  from  the  truth  ?  His  weeping 
ministry  and  unceasing  efforts  proved  his  faithfulness.'^  His  open 
protest  kept  in  till  afterwards  was  self-discipline,  consistent  with 
Christian  courage  and  decisiveness. 

12.  If  a  ruler  hearken  to  lies,  all  his  servants  are  wicked. 

1  Chap,  xviii.  13.  2  Chap.  xvii.  28.  3  chap.  xv.  2. 

*  Chap.  XXX.  32.    Mic.  vii.  5.  5  Eph.  v.  4.  «  Ps.  cxli.  3. 

7  Cartwright.     Comp.  chap.  x.  14 ;  xii.  1(5,  23 ;  xiii.  16 ;  xiv.  33. 

8  1  Sam  XXV.  36,  37.  »  Eph.  iv.  14.  i"  Heb.  xiii.  9. 

"  Jud.  xvi.  17.  '2  1  Sam.  xvi.  1, 2.  i3  Acts  xix.  10,  23,  with  xx.  31. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  483 

The  influence  of  the  ruler^s  personal  character  upon  his  people 
involves  a  fearful  responsibility. '  A  wicked  prince  makes  a  wicked 
people.^  In  his  more  immediate  sphere,  if  he  hearken  to  lies — 
contrary  to  the  laws  of  God  and  of  charity^ — he  will  never  want 
those  about  him  ready  to  minister  to  his  folly.  '  Lies  will  be  told 
to  those,  that  are  ready  to  hearken  to  them.''^  Envy — ambition — 
malice— self-interest  will  always  he  at  hand  for  prejudice  and 
scandal.  The  credulous  ruler  becomes  the  tool  of  all  manner  of 
wickedness.  His  corruption  pushes  away  the  godly  from  his  pre- 
sence— and  all  his  servants  are  wicked.  Exceptions  there  are  to 
this  maxim  (as  Obadiah  in  the  courtof  Ahab^ — Ebedmelech  in  the 
service  of  Zedekiah" — Daniel  in  Nebuchadnezzar's  court^).  But 
this  is  the  natural  tendency — the  general  result — to  his  own  dis- 
grace and  ruin.  If  he  would  therefore  rule  in  uprightness,  and  in 
the  fear  of  God  ;  instead  of  lending  himself  to  detraction  or  flat- 
tery, he  must  carefully  close  his  ears  against  doubtful  characters, 
lest  he  should  countenance  wicked  servants ;  and  discourage 
those  that  will  boldly  speak  the  truth. 

How  wise  was  David's  determination — both  as  the  sovereign  of 
his  people,  and  the  ruler  of  his  house — to  discountenance  lies,  and 
uphold  the  cause  of  faithful  men  !^  Contrast  Ahab  surrounded  with 
his  wicked  prophets — all  combining  in  one  lie  to  please  their  weak 
and  ungodly  master.  We  see  how  ready  he  was  to  hearken  to 
lies,  and  how  well  the  flattery  worked  ;  when  he  punished  the  only 
man  who  was  "valiant  for  the  truth,"  and  who  persisted  in  declar- 
ing it — "  not  fearing  the  wrath  of  the  king."^ 

But  all  in  authority  may  learn  a  lesson  of  responsibility.  Let 
Ministers  especially — not  only  hold  the  truth  in  its  full  integrity, 
and  take  heed  that  their  character  will  bear  the  strictest  scrutiny  ; 
but  let  them  turn  away  from  the  fawning  flattery  of  those,  of  whose 
uprightness  there  is  at  best  but  doubtful  proof. 

13.  The  poor  and  the  deceitful  man  (usurer,  Marg.)  meet  together:  the  Lord 
Ughieneih  hoik  their  eyes. 

The  doctrine  of  this  proverb — as  of  one  similar  to  it^" — seems  to 
be  the  real  equality  of  the  Divine  dispensations  under  apparent  in- 
equalities. The  rich  seem  to  be  intended  "by  the  deceitful — so 
called  from  the  deceitfulness  of  riches,''  and  of  the  means,  by  which 
they  are  too  often  obtained.'^  T\ie  usnrer^'^  appears  to  point  to  the 
same  purport — implying  tiie  oppression  too  often  connected  with 

1 componitur  orbis 

Regis  ad  exomplum ;  nee  in  inflectore  sensus. 
Humanos  edicta  valent,  quam  vita  regentis. 
Mobile  mutatur  semper  cum  principe  vulgus. 

Claudian,  de  Honorii  Consul. 

2  1  Kings  XV.  30 ;  xvi.  2.     Comp.  Ecclus.  x.  2. 

3  Ex.  xxiii.  1.     M.  R.     Comp.  Chap.  xiii.  5.  ^  Henry.  ^  i  Kings  xviii.  3. 
6  Jer.  xxxviii.  7—13.                     i  Dan.  ii.  48,  49.  ^  Ps.  ci.  2—7. 

9  1  Kings  xxii.  6,  26,  27.     Comp.  Hos.  vii.  3.  '"  Chap.  xxii.  2. 

"  Chap,  xxiii.  5.     Matt.  xili.  22.  12  1  Tim.  vi.  9.  "  Comp.  chap.  xxii.  7. 


484  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

riches.'  Both  these  classes — so  distinct  in  their  relative  condition 
— meet  together  on  the  same  level  before  God.  Men  may  differ. 
One  may  oppress  and  despise,  and  the  other  envy  or  hate.  The 
poor  may  be  tempted  to  murmur,  because  of  the  oppressions  of  his 
richer  neighbor.  The  rich  by  usury  or  unjust  gain  may  take  ad- 
vantage of  the  necessities  of  the  poor.  But  the  Lord  enlxghteneth 
both  their  eyes.  "  He  is  no  respecter  of  persons. "^  Both  are  par- 
takers of  his  providential  blessings^ — both  are  the  subjects  of  his 
Sovereign  grace.  The  poor  Lazarus  and  the  usurer  Zaccheus 
have  long  '}net  together  in  one  common  home^ — both  alike  the  un- 
deserved monuments  of  wondrous  everlasting  mercy — the  eyes  of 
both  enlighteued — spiritually — eternally. 

Is  it  not  presumption  to  judge  hastily  the  ways  of  God  ;  or  to 
judge  them  at  all — by  the  plummet  of  our  own  reason?^  Let  us 
wait  the  appointed  time,  and  all  will  be  clear,  as  all  is  right.  How 
far  beyond  our  narrow  conceptions  is  every  exercise  and  display  of 
this  manifold  wisdom,  grace,  and  love  ! 

14.  The  king  that  faithfully  judgeth  the  poor,  his  throne  shall  be  established  for 
ever. 

This  maxim  has  often  been  repeated  in  substance.®  The  writer 
of  this  book  was  a  king.  He  was  naturally  led  to  write  for  his 
own  benefit,  while  the  Divine  Spirit  guided  his  pen  for  the  use  of 
rulers  to  the  end  of  time.  May  every  king — specially  may  our  own 
beloved  Sovereign — place  tliis  picture  of  a  godly  ruler  constantly 
before  her  eyes  !  It  is  natural  for  the  king  to  desire  the  establish- 
ment  of  his  throne  ;  but  not  natural  for  him  to  seek  it  in  God's  own 
way.  Jeroboam  sought  it  by  wickedness'' — Rehoboam  by  worldly 
policy* — Ahaz  by  worldly  alliances.^  The  far  more  sure  mode  is 
the  faithful  administration  of  justice  ;  not  neglecting  the  rich  ;  but 
specially  protecting  the  poor,  whose  weakness  the  more  needs  a 
covering.'"  David  appears  to  have  been  a  poor  man's  king.  The 
lowest  of  his  people  had  familiar  access  to  him  for  judgment." 
Solomon'^  and  many  of  his  godly  successors  ordered  tlieir  kingdom 
in  the  same  principles  of  justice,  and  were  abundantly  honored  of 
their  God.'^  The  mal-administration  of  faithful  principle  never 
failed  to  bring  a  curse  upon  the  government.'^  '-Them  that  honor 
me  I  will  honor ;  and  tbey  that  despise  me  shall  be  lightly  es- 
teemed.'"^ 

When  our  great  Saviour  King  walked  upon  earth — his  enemies 
bore  testimony — whether  in  flattery  or  conviction — to  his  righteous 

•  Ps.  Ixii.  9,  10.  Jam.  v.  1 — 4.  For  the  same  reason  our  Lord  denominates  riches 
generally  by  the  distinctive  term  of  "  The  mammon  of  righteousness."     Luke  xvi.  9. 

2  Acts  X.  34.  ^  Matt.  v.  45.  4  Luke  xvi.  i>2;  xix.  9. 

5  Ez.  xviii.  25.  ^  Ver.  4,  7;  xiv.  34;  xx.  28;  xxv.  4,  5.* 

7  1  Kinrs  xi.  25—30.  8  2  Chron.  xi.  22,  23 ;  xii.  1. 

9  lb.  xxviii.  IG— 20.  '»  Chap.  xxxi.  9.     Ps.  Ixxxii.  3,  4. 

11  2  Sam.  xix.  8.  '2  1  Kings  iii.  16—28. 

'3  Jehosliaphat — 2  Chron.  xix.  5 — 11;    xx.  30.     Josiah — Jcr.  xxii.   14 — 16.     Comp.  • 
Daniel's  aJ  vice  to  Nebuchadnezzar,  iv.  27. 
"  Isa.  iii.  13,  14 ;  x.  1—6.     Jer.  xxii.  13—19.     Zeph.  iii.  3.  '5  1  Sam.  ii.  30. 


EXPOSITION    OF    THE    BOOK    OP    PROVERBS.  485 

character.^  Not  less  beautiful  than  accurate  is  this  description,  as 
applied  to  the  principles  of  his  government,  and  connected  with  the 
promise  of  the  cslabllshment  of  his  throne.^ 

15.  The  rod  and  reproof  give  wisdom :  but  a  child  left  to  himself  hringeth  his 
mother  to  shame. 

Discipline  is  the  order  of  God's  government.  Parents  are  his 
dispensers  of  it  to  their  children.  The  child  must  be  broken  in  to 
"bear  the  yoke  in  his  youth."^  Let  reproof  be  first  tried  ;  and  if 
it  succeed,  let  the  rod  be  spared.^  If  not,  let  it  do  its  work.  Eli 
gave  the  reproof  "  but  spared  the  rod."^  Some  give  the  rod  with- 
out reproof — without  any  effort  to  produce  sensibility  of  conscience. 
From  this  tyranny  or  caprice  nothing  can  be  expected.  The  com- 
bined influence  not  only  "drives  foolishness  far  away,"^  but — as  a 
positive  blessing — gives  ivisdom.  God's  own  children  grow  wiser 
under  correction.  They  see  their  folly,  and  in  genuine  shame  turn 
from  it^  blessing  him  for  his  rod  of  faithfulness  and  love.'^ 

But  look  at  the  child  left  to  himself — without  restraint.  A  more 
perfect  picture  of  misery  and  ruin  cannot  be  conceived.  His  evil 
tempers  are  thought  to  be  the  accident  of  childhood.  '  They  will 
pass  away,  as  his  reason  improves.  Time  only  can  mend  them.' 
But  in  fact  time  of  itself  mends  nothing.  It  only  strengthens  and 
matures  the  growth  of  native  principles.  The  poison  however  does 
not  appear  at  first.  No  special  anxiety  is  excited.  The  child  is 
not  nurtured  in  wickedness,  or  under  the  influence  of  bad  example. 
He  is  only  left  to  himself.  Left !  The  restive  horse,  with  his 
rein  loosened,  full  of  his  own  spirit,  plunges  headlong  down  the 
precipice.  The  child,  without  government,  ruslies  on  under  the 
impetuous  impulse  of  his  own  will  f  and  what  but  almighty  sove- 
reign grace  can  save  him  from  destruction  ?  Many  a  hardened 
villain  on  the  gallows  was  once  perhaps  the  pleasing,  susceptible 
child — only  left  to  himself — to  his  own  appetite,  pride,  self-willed 
obstinacy.^ 

The  sound  discipline  of  heavenly  guidance  is  our  Father's  best 
blessing.  His  most  fearful  curse  is,  to  be  given  up  to  our  own 
ways — "  to  walk  in  our  own  counsels.'""  .4  child  thus  left  is  at 
the  furthest  point  from  salvation — in  the  very  jaws  of  the  devouring 
lion. 

Turn  we  now  from  the  ruined  cliikl  to  the  disgraced,  broken- 
hearted parent.  The  mother  only  is  mentioned,  as  the  chief  super- 
intendent of  the  early  discipline ;  perhaps  also  as  the  most  sus- 
ceptible of  the  grievous  error.  For  if  the  father's  stronger  character 
induces  him  to  "  provoke  his  children  to  wrath;""  to  rule  rather  by 
command  than  by  persuasion  ;  does  not  the  motliefs  softer  mould 

1  Matt.  xxii.  16.  2  pg.  ixxii.  7,  1 1—15.    Isa.  ix.  7 ;  xi.  4,  9. 

3  Lam.  iii.  27:     Comp.  Ecclus.  xxx.  12.  *  Chap.  xvii.  10. 

5  1  Sam.  ii.  2-3—25 ;  iii.  13.  6  Cliap.  xxii.  15. 

"<  2  Chron.  xxxiii.  12.      Ps.  cxix.  67,  71,  75.      Luke  xv.  13 — 17.     Comp.  Mic.  vi.  9. 

*  '  Puer,  cui  freenum  laxatum.' — Schultens.     Comp.  Ecclus.  xxx.  8 — 11. 

9  Comp.  1  Kings  i.  G— 9    i>.  23—25.  'o  P.s.  Ixxxi.  12.  "  Col.  iii.  21. 


486  EXPOSITIOX    OF    THE    BOOK    OF    PROVERBS. 

tend^  to  the  opposite  evil  1  And  so  far  as  she  yields  to  mistaken 
indulgence,  she  bears  the  greater  share  of  the  punishment.  It  is 
not,  that  she  is  brought  to  trouble,  or  even  to  poverty ;  but  to  that, 
which  is  the  most  keenh'-felt  of  all  distress — to  shamed  Nowhere 
is  God's  retributive  justice  more  strongly  marked.  The  jnothefs 
sin  is  visited  in  the  proportioned  punishment.  Wliat  greater 
neglect  of  obligation,  than  a  child  left  to  himself)  What  greater 
affliction,  than  the  shame,  to  which  he  brings  her?  Parental  in- 
fluence is  lost.  The  reverence  of  authority  is  forgotten,-  as  a  bye- 
gone  name.  The  child  rules,  instead  of  being,  as  a  corrected  child,^ 
in  subjection.  The  parent  fears,  instead  of  the  child,  and  thus  vir- 
tually owns  her  own  degradation.  Instead  of  "the  wise  son,  that 
maketh  a  glad  father ;"  it  is  "  the  foolish  son.  that  is  the  heaviness 
of  his  ?nother.''^  The  sunshine  of  bright  prospects  is  clouded. 
The  cup  of  joy  is  filled  with  wormwood.  The  father's  mouth  is 
dumb  with  the  confusion  of  grief  The  dearest  object  of  the  mo- 
ther's tenderness,  instead  of  being  the  staif  and  comfort  of  her  age. 
bringeth  her  to  shame. 

This  is  not  a  trial,  which,  like  many  others,  she  might  cover  in 
her  own  bosom.  Alas !  the  shaine  is  too  public  to  be  concealed. 
What  must  have  been  the  open  dishonor  upon  Eli's  name,  when 
'•  the  sins  of  his  children  made  men  abhor  the  offering  of  the  Lord  !"^ 
When  the  treason  of  Davids  sons  brought,  him  to  shame  in  the 
sight  of  all  Israel ;  surely  his  own  conscience  must  have  brought 
his  own  perverted  fondness  to  mind,  as  the  cause  of  their  ruin ;  both 
left  to  themselves — one  palliated  in  the  most  aggravated  sin  f  the 
other  having  been  not  even  corrected  by  a  word.'  And  if  the 
shame  before  men  be  so  bitter,  what  will  be  the  overwhelming  con- 
fusion at  the  great  consummation  ;  when  the  evil  propensities, 
cherished  with  such  cruel  fondness  in  the  parental  bosom,  shall 
produce  their  harvest  '•  in  the  day  of  grief  and  of  desperate  sor- 
row !"5 

Oh  !  as  our  children's  happiness  or  misery,  both  for  time  and  eter- 
nity, is  linked  with  our  own  responsibihties  ;  shall  not  we  "  watch 
and  pray,"  resisting  ■•  the  weakness  of  the  flesh,"  in  self-denying 
firmness  ?  '  Take  this  for  certain,' — says  Bishop  Hopkins — '  that 
as  many  deserved  stripes  as  you  spare  from  your  children,  you  do 
but  lay  upon  your  own  backs.  And  those  whom  you  refuse  to 
chastise,  God  will  make  severer  scourges  to  chastise  you.'^  At 
whatever  cost,  then,  establish  your  authority.  Let  there  be  but 
one  will  in  the  house.  And  let  it  be  felt,  that  this  will  is  to  be  the 
law.  The  child  will  readily  discover,  whether  the  parent  is  disposed 
to  yield,  or  resolved  to  rule.  But  however  trifling  the  requirement, 
let  obedience  be  in  small  as  in  great  matters,  the  indispensable 
point.     The  awe  of  parental  authority  is  perfectly  consistent  with 

1  '  Conturbator  matris  suae.' — Schultens.  '  Filius  confundens,  confusione  omni  arefa- 
ciens,  et  perplexans.'     lb.  on  Chap.  x.  5. 

2  Chap.  xix.  -26.  ^  Heb.  xii.  9.  *  Chap.  x.  I.    Comp.  xvii.  21,  25. 

5  1  Sam.  ii.  -23.  «  2  Sam.  xiv.  21,  33;  xv.  G;  xviii.  33.  "  1  Kings  5.  5—9. 

8  Isa.  xvii.  11.  9  Works,  i.  450. 


J 


EXPOSITIOX  OF  THE  BOOK  OF  PROVERBS.  487 

the  utmost  freedom  of  childlike  confidence ;  while  it  operates  as  a 
valuable  safeguard  against  a  thousand  follies  of  uncontrolled  way- 
wardness. But  ever  let  us  put  the  awful  alternative  vividly  before 
us.  Either  the  child's  will,  or  the  parent's  heart,  must  be  broken. 
Without  a  wise  and  firm  control,  the  parent  is  miserable;  the  cliild 
is  ruined. 

16.  When  the  icicked  are  multiplied,  transgression  increaseth  :  but  the  righteous 
shall  see  their  fall. 

The  i)icrease  of  transgression  is  obviously  proportioned  to  the 
increase  of  transgressors.'  Nor  is  it  merely  a  numerical  increase, 
but  also  in  power  and  daring  of  sin.  "  The  men.  who  began  to 
multiply  upon  the  face  of  the  old  earth  were  giants"  in  wickedness, 
as  in  strength  ;  until  -  the  striving  oi  the  Spirit  of  God"  could  en- 
dure no  longer.^  The  same  was  with  the  Babel-builders,^  and  the 
cities  of  the  plain.*  Combination  emboldens  in  sin.^  Each  par- 
ticle of  the  mass  is  corrupt.  The  mass  therefore  itself  ferments 
with  evil.  Hence  the  prevalence  of  infidelity  in  our  densely-crowd- 
ed districts  above  the  more  thinly-populated  villages.  There  is  the 
same  evil  in  individual  hearts  ;  but  not  the  same  fermentation  of 
evil. 

But  for  the  prospects  of  faith,  the  Christian  eye  could  not  bear 
the  sight.  But  the  righteous  shall  see  their  fall.^  Xoah  saw  the 
destruction  of  the  old  world. ^  Abraham  witnessed  the  ruin  of  the 
devoted  cities  f  '•  Israel  saw  the  Egyptians  dead  upon  the  sea- 
shore."^ 'Let  not  the  righteous' — said  good  Bishop  Patrick — 'be 
discouraged  ;  for  the  wickeder  men  are,  the  shorter  is  their  reign.- 
The  faithful  minister,  conscious  of  his  inability  to  stem  the  over- 
flowing torrent  of  iniquity,  would  sink  in  despair,  but  for  the  as- 
sured confidence,  that  he  is  on  the  conquering  side  ;  that  his  cause, 
as. the  cause  of  his  Lord,  must  eventual!}'  prevail.  Yes — though 
now  sin  seems  to  triumph,  and  Satan  boasts  of  his  victories ; 
yet  •'  the  kingdoms  of  this  world.*'  with  all  their  vast  population, 
shall  •■  become  the  kingdoiiis  of  our  Lord  and  his  Christ,  and  he 
shall  reign  forever  and  ever.'""  This  is  indeed  the  supporting  joy 
of  faith  :  to  realize  the  glory  of  this  day.  when  the  righteous  shall 
see  the  fall  of  the  now  triumphing  icicked  :  and  one  universal 
shout  shall  swell  throughout  the  earth — ••  Alleluia,  salvation  and 
glory,  and  honor,  and  power,  unto  the  Lord  our  God  :  for  true  and 
righteous  are  his  judgments — Alleluia  ;  for  the  Lord  God  Omnipo- 
tent reigneth.'"" 

17.  Correct  thy  son.  and  he  shall  give  thee  rest ;  yea,  he  shall  gire  delight  unto 
thy  soul. 

Once  more  the  wise  man  returns  to  the  subject  of  discipline. 

1  Hos.  iv.  7.  -  (5en.  vi.  1 — 6. 

3  lb.  xi.  1—8.  *  lb.  x^^ii.  -20.     Ezek.  xvi.  49. 

5  lb.  xL  4.     Isa.  xli.  8.  «  Psalm  xxxvii.  S4  ;  Iviii.  9—11 :  ici.  8. 

■  Gen.  vii.  -23.  «  lb.  xix.  OS.  ^  Ex.  xi%-.  30. 

10  Rev.  li.  15.  11  lb.  xix.  1—6,  with  xv.  4:  xviii.  00.     Comp.  Isa.  livi  24. 


488  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

These  repeated  inculcations'  strongly  show  its  importance.  The 
command  is  positive — Correct  thy  son.  How  can  an  upright  judg- 
ment evade  or  explain  away  a  plain,  literal  rule?  To  try  more 
self-pleasing  rules,  is  to  set  up  our  will  in  opposition  to  God's ;  rea- 
son or  feeling  in  the  stead  of  faith. 

The  measure  and  mode  oi  correction  must  depend  upon  the  age, 
sex,  temper  of  the  child,  the  character,  the  aggravation,  or  the 
mitigated  circumstances,  of  the  fault.  Yet  let  it  be,  like  our  gra- 
cious Father's  discipline,  never  more  than  can  be  borne. ^  Make 
due  allowance  for  any  marks  of  ingenuous  confession.  Yet  with 
a  wise  application  of  the  principle,  there  must  be  no  exception  to 
the  rule.  Dilferent  tempers,  like  different  soils,  require  correspond- 
ing difference  of  treatment.  Bui  discipline  there  must  be  ;  not  re- 
laxed in  fondness,  not  pushed  on  in  harshness  ;  but  authority  tem- 
pered with  love.^  If  a  gentle  hand  cannot  control,  a  stronger  hand 
must  be  applied. 

We  may  take  rest  without  correction  ;  but  such  rest  will  bring 
trouble  in  the  end.  The  true  rest  is  that,  which  our  child  will 
give  ;  and  that  he  may  give  it,  the  rule  is — Corrects  We  may 
be  assured,  that  God  would  not  have  so  insisted  upon  it,  if  a  bless- 
ing was  not  with  it.  If  Eli  was  rejected,  it  was,  because  in  this 
matter,  he  "honored  his  sons  above  God.'"*  Those  ihen  "that  ho- 
nor him"  above  their  sons  "  he  will  honor."  Pain  is  the  present 
exercise  both  to  parent  and  child;"  but  the  a/^er  blessing  is  se- 
cured.'' Ground  well  tilled,  trees  carefully  pruned,  "  bring  forth 
more  fruit." 

Observe  how  the  objection  of  parental  weakness  is  anticipated. 
'If  I  put  my  son  to  pain,  will  he  not  hate  me?'  No — when  "left 
to  himself,"  he  was  a  deep  and  anxious  trouble.  Now  he  shall 
give  thee  rest.  Before — -he  "  brought  thee  to  shame."*  Now  he 
shall  give  delight  to  thy  soiil.^  The  momentary  feelings  of  the 
child  under  correction  will  give  way  to  the  conviction  of  the  pa- 
rent's wisdom  and  regard  for  his  profit.'" 

Yet  the  rule  against  discouragement  would  not  have  been  re- 
peated,  had  there  not  been  some  parental  evil  to  be  corrected.  "  Pro- 
vocation" revolts,  transfers  confidence  to  most  unworthy  associates, 
and  brings  into  ruinous  temptations.  Children  claim  a  considerate 
treatment.  They  must  not  be  driven  by  brute  force.  Authority 
must  be  tempered  with  love.  The  grounds  of  extraordinary  com- 
mands should  be  explained  to  them.  What  is  good  should  be 
liberally  commended.  The  best  construction  should  be  put  upon 
defective  efforts.  The  distinction  should  be  carefully  drawn  be- 
tween weakness  and  wilfulness,  between  heedlessness  and  ob- 
stinacy. Home  should  be  gladdened  with  the  invigorating  joy  of 
spring,  and  replete  with  every  wholesome  indulgence.     Every  at- 

1  Verse  15.     Chap.  xiii.  24;  xix.  18;  xxii.  15;  xxiii.  13,  14. 

2  Isa.  xxvii.  8;  IvLi.  16.     I  Cor.  x.  13.  3  See  Wist),  vi.  17. 

4  Comp.  Ecclus.  xxx.  2.  5  l  Sam.  ii.  29,  30.     Contrast  Gen.  xxii.  12. 

«  Chap.  xix.  18;  xv.  10.  ^  Hcb.  xii.  11.  »  Verse  15. 

9  Chap,  xxiii.  13—10,  24,  25.  '"  Heb.  xii.  9. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  489 

tempt  should  be  made  to  gain  confidence,  so  that  the  child,  instead 
of  a  cold  trembling  reserve,  should  run  into  our  arms.  But  in  this 
glowing  atmosphere  forget  not  God's  rule.  The  completeness  of 
discipline  is  the  father's  firmness  combined  with  the  mother's  ten- 
derness ;  each  infusing  into  the  other  the  quality  of  each.  A  wise 
parent  will  put  his  seal  to  the  testimony,  that  this  well-disciplined 
education  is  the  surest  means  of  securing  the  children's  afiection, 
gratitude  and  reverence.' 

18.  Where  there  is  no  vision,  the  people  perish;  (is  made  naked,  Marg.)  but 
he  that  keepeth  the  law,  happy  is  he. 

The  vision — as  appear  from  the  contrast — is  Divine  instruction.^ 
The  Ministry  is  the  appointed  ordinance  to  communicate  this  bless- 
ing,^ and  therefore  the  main  instrumentality  of  conversion,^  and 
subsequent  Christian  perfection.'  No  greater  calamity  therefore 
can  there  be  than  the  removal  of  the  vision.  The  temporal  famine 
— aflfecUng  only  the  body — is  a  light  judgment,  scarcely  to  be  men- 
tioned, compared  with  that,  by  which  the  peojyle  ferish — ^''the 
famine  of  hearing  the  words  of  the  Lord.""  For  '  when  there  is  none 
that  can  edify,  and  exhort,  and  comfort  the  people  by  the  word  of 
God,  they  must  needs  'perish.  They  become  thrall  and  captives 
unto  Satan.  Their  heart  is  bound  up.  Their  eyes  are  shut  up  ; 
they  can  see  nothing.  Their  ears  are  stopped  up ;  they  can  hear 
nothing.  They  are  carried  away  as  a  prey  into  hell,  because  they 
have  not  the  knowledge  of  God."' 

Often  did  Israel  provoke  this  most  fearful  judgment — the  re- 
moval of  the  open  vision.^  "  The  candlestick"  of  the  Apocalyptic 
Churches  has  from  the  same  cause  been  long  since  "  removed  out 
of  its  place  ;"  and  for  the  most  part  little  more  remains  than  the 
ceremonial  of  bye-gone  days.*  From  the  Apostate  Church  of  Rome, 
the  vision  is  well  nigh  withdrawn,  and  the  people  perish  in  igno- 
rance and  delusion.  And  in  other  bodies — "having  a  name  to 
live" — the  complaint  is  as  real  as  in  days  of  old—"  My  people  are 

'  Comp.  Ex.  xxxii.  25.  2  Chron.  xxviii.  19.  Geier  and  others  give— Dissipantur — 
scattered.     Matt.  ix.  36.     Evidently  however  a  state  of  desponding  misery  is  intended. 

2  Comp.  1  Sam.  iii.  1.  3  jbid.  ix.  9.     Mai.  ii.  7.     Eph.  iv.  8—11. 

<  1  Cor.  i.  21.    Jam.  i.  18.     1  Pet.  i.  23—25. 

5  1  Cor.  xiv.  3.  Eph.  iv.  11 — 14.  1  Thess.  iii.  10.  And  yet  this  most  fruitful  organ 
of  Divine  agency  (preaching),  which  our  blessed  Lord  honored  as  the  grand  medium  of 
his  own  teaching  (Ps.  xl.  9,  10.  Isa.  Ixi.  1,  2),  is  now  depreciated  as  the  mark  of  'a 
Church  only  in  a  weak  and  a  languishing  state,  and  an  instrument,  which  Scripture — 
to  say  the  least — has  never  much  recommended.'  (Tracts  for  the  Times,  87,  p.  75.)  Far 
more  orthodox  is  the  sentiment  of  one  of  our  venerated  reformers.  '  Thus  we  may  learn 
the  necessity  of  preaching,  and  what  inconvenience  follows  when  it  is  not  used. 
•  Where  preaching  fails" — saith  Solomon — "  there  people  perish."  Therefore  let  every 
one  keep  himself  in  God's  school-house,  and  learn  his  lesson  diligently.  For  as  the 
body  is  nourished  with  meat,  so  is  the  soul  with  the  word  of  God.'  Bp.  Pilkington's 
Works,  p.  112.  Parker  Society's  edition.  '  The  meanest  village' — Luther  was  wont  to 
say — '  with  a  Christian  pastor  and  flock,  is  a  palace  of  ebony.' 

^  Amos.  viii.  11,  12.     Comp.  Isa.  viii.  16;  xxx.  20.     Jer.  vii.  12. 

■^  Bp.  Jewell  on  the  Scriptures. 

8  1  Kings  xii.  28—32  ;  xiv.  14—16.    2  Chron.  xv.  3—5.     Ps.  Ixxiv.  9.     Lam.  i,  4; 


Ez.  vii.  26.     Hos.  iii.  4. 
Rev.  ii.  1—5;  iii.  1—3,  15,  16. 


62 


490  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

destroyed  for  lack  of  knowledge."'  The  sun  shines  not  on  more 
wretched  objects,  than  on  the  awful  masses  of  our  fellow-sinners, 
growing  up  in  habitual  estrangement  from  God. 
.  Take  the  most  awful  illustration  of  this  Proverb  that  can  be 
imagined.  If  to  be  without  vision  be  the  mark  of  a  perishing 
state,  what  ray  of  Scriptural  hope  dawns  upon  the  Heathen  world? 
Being  "  without  Christ,"  they  are  described  by  infallible  testimony 
as  "  having  no  hope."^  Salvation  is  indeed  free  to  all,  "  whosoever 
shall  call  upon  the  name  of  the  Lord."'  But  how  shall  they  call 
without  faith  ;  believe  without  hearing  ;  "  hear  without  a  preach- 
er?"^ If  therefore  there  be  no  vision,  how  can  they  but  perish! 
"They  perish  indeed  without  law"^  (not  condemned  under  the  law 
of  revelation,  which  they  have  never  known) ;  but  still  tliey  perish 
"  without  excuse,"^  alienated  from  the  life  of  God  through  the  igno- 
rance that  is  in  them,  "  because  of  the  blindness  of  their  hearts."^ 
Proud  reasoning  man  revolts,  and  presumes  to  be  more  merciful 
than  God.  But  this  false  charity  is  only  the  cover  for  selfishness. 
Men  deny  the  danger,  because  they  are  too  indolent,  too  self-indul- 
gent, to  stretch  out  the  helping  hand,  or  to  make  one  sacrifice  for 
the  rescue.  True  charity  is  the  fruit  of  reverential  faith.  And, 
while  it  realizes  the  tremendous  peril,  it  concentrates  all,  the  en- 
ergy of  compassionate  tenderness,  believing  prayer,  and  self-deny- 
ing effort  upon  their  salvation. 

But  the  contrast  is  not  between  those  who  have  not  the  vision, 
and  those  who  have  it,  but  between  the  destitution  and  the  im- 
provement of  the  blessing.  The  mere  profession  of  the  Gospel  may 
be  a  nullity.  Of  what  use  is  light,  if  we  open  not  our  eyes  to  see 
it?  So  far  from  a  blessing,  it  will  only  issue  in  deeper  condemna- 
tion.'' If  some  are  enlightened,  multitudes  are  struck  blind.®  But 
practical  godliness — keeping  the  law — brings  real  abiding  happi- 
ness^— no  less  a  privilege  than  communion  with  our  God  and  Sa- 
viour here  and  for  eternity.'"  Who  then  can  justly  cast  a  cloud  of 
gloom  over  the  ways  of  God  ?  Let  the  Pentecostal  Christians  wit- 
ness to  their  gladness. '•  Let  every  servant  of  his  Lord  invite  his 
fellow-sinners  to  the  enjoyment  of  his  privileges,  by  the  manifesta- 
tion of  their  holiness  and  joy. 

19.  A  servant  will  not  be  corrected  by  ivords :  for  though  he  understand  he  will 
not  answer. 

Discipline  must  be  carried,  not  only  into  the  family,''^  but 
throughout  the  whole  household,  in  order  to  preserve  God's  authority 
and  order.  An  important  hint  is  here  given  relative  to  the  man- 
agement of  servants.  Though  it  does  not  apply  to  all,'^  it  shows  a 
very  common  temptation  to  self-will.     There  is  a  proud  as  well  as 

1  Hos.  iv.  6.  2  Eph.  ii.  12.  3  Rom.  x.  13,  17. 

4  lb.  ii.  12.  5  lb.  i.  20.  «  Eph.  iv.  18. 

7  Matt.  xi.  20—24.  Luke  xii.  47,  18.  8  john  xii.  40. 

9  Chap.  iii.  21—24  ;  iv.  5—9;  viii.  32—35;  xix.  16.     Luke  xi.  28.     John  xiii.  17. 

"  John  xiv.  21—23.  Rev.  xxii.  12,  14.  "  Acts  ii.  46,  47.         '2  Verses  15,  17. 

13  The  LXX.  renders — but  without  authority  from  the  original — '  an  obstinate  ser- 
vant.' 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  491 

an  humble  silence ;  as  plain  a  proof  of  an  unsubdued  spirit,  as  a 
pert  and  flippant  answer.  The  patience  of  Job  wa*  sorely  exer- 
cised by  this  trial,  and  that  under  circumstances  which  made  the 
treatment  more  aggravated.^  We  must  guard  against  harshness 
in  our  spirit.^  But  with  servants,  as  with  children,  authority  must 
be  maintained  at  any  cost.  And  therefore,  if  a  servant  understand 
the  command  and  loill  not  answer — xi  he  toill  not  he  corrected  by 
words,  it  were  better  to  disn)iss  him,  than  to  lower  our  authority, 
and  countenance  evil  by  yielding  to  his  waywardness. 

The  Scripture  fully  sets  out  the  duties  of  servants — "  Not 
answering  again.  With  good-wili  doing  service,  as  to  the  Lord, 
and  not  to  nian."^  Sullen  resistance  to  reproof  is  most  inconsis- 
tent with  the  profession  of  a  Christian  ;  and,  if  the  offender  escapes* 
the  correction  of  an  earthly  master,  he  will  be  visited  with  the  rod 
of  his  angry  Lord,  as  a  self  deceiver,  or  backshder  from  his  high 
obligation.* 

20.  Seest  tJiou  a  man  thai  is  hasty  in  his  words  ?  there  is  more  hope  of  a  fool 
than  of  him. 

We  have  just  been  warned  against  sullen  silence  ;  here  against 
hasty  words.  When  a  man  flows  on  in  his  words,  evidently  with- 
out time  for  consideration  f  when  he  gives  his  opinion,  as  if  it 
were  a  loss  of  time  to  take  counsel,  or  regard  the  judgment  of 
others  ;  when  you  find  him  forward  in  pronouncing  judgment  be- 
fore men  of  acknowledged  wisdom  and  experience  ;  this  is  the  "  fool 
uttering  all  his  mind;"^  the  man  lately  marked  out  for  our  warn- 
ing,^ as  an  hopeless  fool,  "wise  in  his  own  conceit." 

It  is  very  difficult  to  deal  effectively  with  him  until  the  strong 
hold  of  his  own  conceit  be  shaken.  Argument  and  instruction  are 
lost  upon  him.  The  man  who  is  conscious  of  his  weakness,  who 
distrusts  himself,  and  is  ready  to  ask  and  receive  counsel,  is  more 
likely  to  be  led  right,  than  he,  who  thinks  himself  to  be  right 
already. 

It  is  a  special  mercy  to  be  preserved  from  hasty  judgments,  or 
expression  of  judgments.  The  first  stamp  upon  a  perfect  mind  is 
infallibly  correct.  On  an  imperfect  mind  it  must  be  subjected  to  a 
careful  scrutiny.  It  is  sound  wisdom  to  admit,  that  our  judgment 
may  be  mistaken.  Self-control  and  self-diffidence  give  solid  con- 
sistency. This  character  of  mind  is  most  important  in  religious 
disputations.  Be  careful  to  defend  or  contravene  nothing,  till  you 
have  tested  it  by  the  true  standard.  Moses  deferred  judgment  on 
the  sin  before  his  eyes,  till  he  had  brought  the  matter  to  God.'^ 
'•  Be  swift  to  hear  ;  slow  to  speak."^ 

21.  He  that  delicately  bringeth  up  his  servant  from  a  child  shall  have  him  be- 
come his  son  at  the  length. 

1  Chap.  xix.  16.  2  Lev.  xxv.  43.     Comp.  Ecclus.  xxxiii.  28,  29. 

3  Tit.  ii.  9.     Eph.  vi.  7.  4  Chap.  xix.  29  ;  xxvi.  3.               s  chap,  xviii.  13. 

6  Verse  11.  7  Chap.  xxvi.  12.                      »  Lev.  xxiv.  10—23. 
»  Jam,  i.  19. 


492  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

We  have  another' valuable  rale  for  domestic  discipline;  direct- 
ing masters  to  a  wise  treatment  of  their  servants.  It  is  a  grievous 
error  to  step  ourselves,  or  to  induce  another  to  step,  out  of  the  path, 
which  a  God  of  order  has  marked  for  us.  Divine  Wisdom  has 
framed  the  constitution  of  society,  assigning  to  each  their  station 
and  their  duties.  If  a  servant  aspire  to  be  in  the  house  any  thing 
but  a  servant,  his  character  loses  its  value.  A  master  acts — to  say 
the  least— most  unseemly,  when  he  forgets  his  own  place  and 
authority,  and  delicately  hringeth  up  his  servant  by  the  allow- 
ance of  undue  freedom.  It  is  a  great  exercise  to  preserve  the  true 
medium  between  distance  and  familiarity.  An  haughty  menacing 
demeanor^  towards  our  servants  forgets  the  respect  justly  due  to 
them.  An  inconsiderate  fondness  takes  them  out  of  their  place, 
greatly  to  their  own  injury.  Our  Lord's  distinction  shows,  that 
friends — not  servants — should  be  admitted  to  our  familiar  inter- 
course, and  entrusted  to  our  confidence.^  To  promote  a  servant 
therefore  to  the  rank  of  a  confidant,  unfits  him  for  his  own  condi- 
tion, and  defeats  our  own  end  by  the  natural  results  of  this  un- 
natural treatment.  True  kindness  keeps  him  in  his  place.  '  Good 
usage  does  by  no  means  imply  that  indulgence,  that  would  ruin  a 
child. '^  A  servant  delicately  brought  up — oken  from  a  child — 
soon  relaxes  in  respect  and  attention.  Instead  of  this  false  kind- 
ness stimulating  to  dihgence,  and  inducing  gratitude  ;  he  becomes 
idle,  insolent,  and  ungovernable  ;s  assumes  the  young  master — 
becomes  a  son  at  the  length.  This  unseemly  usurpation  is  an 
evil  "  that  the  earth  cannot  bear — a  servant,  when  he  reigneth."* 
Ishbosheth  must  have  allowed  Abner  undue  liberty,  when  he  so  far 
forgot  the  respect  due  to  his  sovereign,  as  to  insult  him  before  his 
face.''  David  also  must  have  loosened  the  reins  of  proper  authority, 
when  Joab  murdered  the  commander  in  chief  at  the  head  of  his 
army,  without  being  instantly  subjected  to  the  penalty  of  the  law.* 
Even  the  wise  man  appears  to  have  forgotten  his  own  prudent 
caution,  when  he  delicately  brought  up  Jeroboam  in  authority ; 
promoted  him  too  suddenly  ;  and  lived  to  regret  his  error,  when 
with  the  pretension  of  a  son  he  combined  the  pride  of  a  rebel.^  The 
confusion  andanarchy  of  after  years  in  the  kingdom  originated  in  the 
same  false  step.^"  The  greatest  kindness  to  servants  is  to  "  give  to 
them  that  which  is  just  and  equal,"" — but  no  more.  Any  defect 
in  this  rule  will  be  sure  to  bring  (as  in  the  case  referred  to)  future 
trouble,  as  the  unjust  chastening  for  present  folly.  What  need 
have  we  of  the  daily  supply  of  Divine  grace,  to  rule  our  house  well 
in  due  subjection.     The  resolution  to  "  behave  ourselves  wisely  in 

1  Verse  19.  2  Eph.  vi.  9. 

3  John  XV.  15.  ■*  Scott.  s  Conip.  Ecclus.  xxxiii.  2!5 — 27. 

8  Chap.  XXX.  21,  23.  Lord  Bacon  sugffcsts  for  the  good  ordering  of  servants — 1. 
That  we  promote  them  by  steps,  not  by  leaps.  2.  That  we  occasionally  deny  their 
wishes.  '  Sudden  elevation' — he  adds — '  induces  insolence.  The  constant  granting  of 
their  wishes  makes  them  only  more  imperative  in  demand.'  Advancement  of  Learning, 
Book  xii. 

7  2  Sara.  iii.  7— U.  s  jb.  xx.  4—10.     Also  iii.  27.  »  1  Kings  xi.  26—28. 

i»  Ibid.  xvi.  9—12.  •'  Col.  iv.  1. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  493 

a  perfect  way"  can  only  be  accomplished  in  the  habitual  prayer — 
"  0  when  wilt  thou  come  unto  me?"  Then  indeed  "I  will  walk 
within  my  house  with  a  perfect  heart."' 

22.  An  angry  man  stirreth  up  strife,  ami  a  furious  man  aboundelh  in  trans- 
gression. 

Anger  is  not  necessarily  a  sinful  passion.  Even  furiousness — 
the  overflowing  of  the  torrent — is  a  property  in  God.^  We  can 
readily  conceive  of  its  energy  in  the  unfallen  nature  of  man.  Had 
Satan  appeared  to  Eve  in  his  own  hatefulness,  her  anger  against 
him  would  have  been  a  holy  principle.  But  in  a  fallen  nature — to 
preserve  its  purity  is  a  rare  and  most  difficult  matter.  It  nmst  be 
confined  to  points,  where  God's  honor  is  concerned;^  and  even  on 
these  points  the  rule  must  be  observed — "  Let  not  the  sun  go  down 
upon  your  wrath."^  The  short  period  of  the  day  is  abundantly 
sufficient  to  express  right  motives,  and  to  accomplish  holy  purposes. 

The  general  tendency  of  anger  is  however  here  graphically  de- 
scribed. Its  active  energy  stirreth  up  strife^ — quarrelling  even 
upon  trifles,^  or  matters  which  a  forbearing  consideration  might 
have  satisfactorily  explained.'  And  when  suppressed,  but  not 
laboriously  mortified,  how  often  does  it  become  more  intense,  and 
break  out  more  furiously — abounding  in  transgression  !  Indeed 
it  is  difficult  to  take  a  full  view  of  the  mighty  power  of  this  mass  of 
sin.  It  gives  the  impetus  to  every  besetting  propensity.  It  may 
be  blasphemy  !^  It  stops  at  nothing.  How  many  murders  do  we 
owe  to  this  paroxysm  of  the  moment  !^  But  for  the  Divine  re- 
straints the  very  foundations  of  society  would  be  torn  up. 

Parents!  Do  we  feel  the  responsibility  of  early  checking  (his 
ebullition  in  our  children  ?  And  do  we  diligently  watch  against  the 
first  rising  in  ourselves,  incessantly  prayir..;,-  for  its  subjugation? 
How  beautiful  are  the  instances  of  Almighty  grace — such  as  Henry 
Martyn" — transforming  the  furious  man  into  the  likeness  of  his 
meek  and  holy  Master ! 

But  let  us  not  be  satisfied  with  the  outward  restraint  upon  pas- 
sion. God  condemns  the  deep-rooted  principle  thai  gives  it  birth. 
Wretched  heart !  filled  with  soul-destroying  corruption  !  Every — 
even  the  least — indulgence  operates  fearfully.  So  much  time  spent 
in  excitement !  So  much  more  in  the  unquiet  waiting  for  the  de- 
sired opportunity  !  And  all  given  to  the  Great  Murderer  !  Oh  ! 
for  the  mystery  and  doctrine  of  the  cross,  to  mould  our  temper  into 
its  genuine  spirit  and  influence  ! 

23.  A  man^s  pride  shall  bring  him  low:  but  honor  shall  ujthold  the  humble  in 
spirit. 

This  Proverb — Bishop  Hall  remarks  in  his  own  style — '  is  like 

I  Psalm  ci.  2.  2  Nah.  i.  2. 

3  Ex.  xxxii.  19.    John.  ii.  15—17.  ^  Eph.  iv.  26. 

5  Chap.  XV.  18;  xxvi.  21 ;  xxx.  33.     Jam.  iii.  16. 

6  1  Tim.  vi.  4.    2  Tim.  ii.  23,  24.  7  Acts  xv.  39.  «  Lev.  xxiv.  10,  11. 
»  1  Sam.  xviii.  9,  10;  xxii.  6—19.     Matt.  ii.  16.     Acts  vii.  54—59;  xii.  19. 

I"  Life,  p.  8.     Pref.  to  10th  edit. 


494  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

unto  Shushan  :  in  the  streets  whereof  honor  is  proclaimed  to  the 
humble  Mordecai ;  in  the  palace  whereof  is  erected  an  engine  of 
death  to  a  proud  Haman.'^  It  exhibits  the  spirit  of  our  Lord's  oft- 
repeated  declaration  expounded  by  his  daily  Providences.  "  Who- 
soever shall  exalt  himself  shall  be  abased ;  and  he  that  shall 
humble  himself  shall  be  exalted.'"^  The  real  value  of  man  in 
himself  is  so  small,  that  the  Psalmist  is  at  a  loss  where  to  find 
it. 3  His  undue  value  of  himself  is  utter  delusion — having  lost 
all ;  stripped  of  all ;  yet  proud,  as  if  he  were  the  possessor  of  all. 
He  raises  himself  to  heaven  in  his  airy  visions ;  but  soon  does  he 
meet  with  his  own  punishment.  A  man^s  pride  shall  bring  him 
low.*  We  see  this  in  the  world.  The  proud  conceit  of  rank, 
talent,  or  any  superiority,  subjects  to  continual  mortification;^ 
while  on  the  other  hand,  humility — at  first  considered  a  mean  and 
servile  spirit — ultimately  comes  to  its  just  estimation. 

The  world  counts  nothing  great  without  display.  But  mark  the 
substantial  "  honor  that  cometh  from  God  only."  "  Heaven  is  my 
throne,  and  earth  my  footstool ;  yet  to  this  man  will  I  look — to  him 
that  is  poor,  and  of  a  contrite  spirit."^  Yea — "I  dwell^saith  the 
high  and  lofty  One  that  inhabiteth  eternity — with  him  that  is  of  a 
contrite  and  humble  spirit."^  Humility  is  indeed  true  greatness — 
'the  crown' — as  Mr.  Howel  finely  remarks — 'of  finite  beings,  made 
and  jewelled  by  the  hand  of  God  himself  Supremacy  is  the  glory 
of  God  ;  humility  is  the  ornament  of  his  child.'^  "  1  am  but  dust 
and  ashes.  I  am  less  than  the  least  of  all  thy  mercies.  1  ab- 
hor myself  Sinners — of  whom  I  am  chief"* — such  are  the  self- 
abasing  confessions  of  men  great  in  Jehovah's  eyes.  They  shine 
with  the  reflection  of  his  glory  ;  but  they  turn  away  with  genuine 
humility  from  their  own  shining. 

Men  of  this  stamp  "  the  king  delighteth  to  honor."  Their  dig- 
nity begins  on  earth,  and  is  crowned  in  heaven.  "  Blessed  are  the 
poor  in  spirit;  for  theirs  is  the  kingdom  of  heaven.'""  Poor  they 
may  be  in  station.  But  they  shine  forth  as  mightier  conquerors 
than  Alexander.  Their  real  glory  eclipses  the  glare  of  the  pomp 
and  "  pride  of  life." 

The  elevation  of  the  j^roiid  is  often  the  step  to  their  downfall. 
But  God's /wMor  put  upon  his  own  people  upholds  them;  as  Jo- 
seph and  Daniel — in  their  high  eminence,  as  witnesses  for  his 
name.  And  all  his  chastening  discipline  is  for  the  great  purpose, 
to  "  hide  pride  from  man,'"'  and  to  bring  us  low  in  our  own  eyes, 
that  his  honor  may  "lift  ws  in  due  time."'^  It  is  with  us  as  with 
our  Lord —/io«o/- comes  out  of  humiliation.'^    'Thou  meanest  to 

1  Sermon  on  text.     Works,  v.  270. 

2  Matt,  xxiii.  12.     Luke  xiv.  11 ;  xviii.  14. 

3  Psalm  viii.  3,  4  ;  cxliv.  3  ;  xxxix.  5. 

4  Job  xl.  12.  Ps.  xviii.  27.  Comp.  Zeph.  ii.  15.  Rev.  xviii.  7,  8,  and  references  on 
Chap.  xvi.  18,  19. 

5  1  Kings  xxi.  1—4.     Esth.  v.  13.  «  Isa.  Ixvi.  1,2.  7  ib.  Ivii.  15. 

8  Sermon  i.  pp.  335,  336.  »  Gen.  xviii.  27;  xxxii.  10.    Job  xl.  4.     1  Tim.  i.  15. 

1"  Matt.  v.  3.     Comp.  xviii.  4.  '•  Job  xxxiii.  17. 

12  1  Pet.  v.  6.     Comp.  Job  xxii.  29.  '3  Chap.  xv.  32 ;  xviii.  12. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  495 

be  not  our  Saviour  only,  but  our  pattern  too.  If  we  can  go  down 
the  steps  of  thine  huinihation,  we  shall  rise  up  the  stairs  of  thy 
glory. '^ 

24.  Whoso  is  a  partner  with  a  thief  haleth  his  own  soul:  he  hearelh  cursing, 
and  bewrayeth  it  not. 

This  is  a  warning  under  the  eighth  commandment.  Do  we 
realize  the  same  solemnity  of  obligation  as  under  the  first?  Many 
professors  attach  a  degree  of  secularity  to  a.  detailed  application  of 
the  duties  of  the  second  table.  But  both  stand  on  the  same  autho- 
rity. The  transgressions  of  both  are  registered  in  the  same  book. 
The  place  of  the  decalogue  cannot  be  of  moment,  if  the  word  be 
but  there  with  the  imprimatur — ^"  I  am  the  Lord  thy  God."  The 
law  acknowledges  no  difference  between  the  tliief  and  Jus  jyartner. 
Consenting  to  sin — receiving  the  stolen  goods — involves  us  in  the 
guilt  and  punishment.^  The  accomplice  may  be  less  practised  in 
sin.  He  may  be  only  commencing  his  course.  But  the  first  step 
is  the  way  of  death — acting  as  if  he  hated  his  own  soul.^  One 
step  naturally  leads  on  to  another.  Supposing  him  to  be  called  to 
give  evidence  upon  oath  concerning  his  knowledge  or  privity  of  the 
deed.  Would  not  this  be  a  temptation  to  perjury,  rather  than  to 
discover  his  fellow  1  Under  the  perverted  obligation  of  his  bond  of 
secrecy  he  heareth  cursing — the  solenm  adjuration  to  declare  the 
truth  on  pain  of  the  curse  of  God — and  he  bewrayeth  it  not.  '  He 
keeps  his  wicked  counsel,  and  will  not  betreiy.''* 

Oh  !  how  frightful  is  the  history  of  thousands,  whose  fellowship 
with  sinners  has  drawn  them  into  fellowship  with  sin,  and  ulti- 
mately to  take  the  lead  in  sin  ! — Whose  entrance  into  the  path  has 
led  them  step  by  step  into  the  very  depths  of  depravity  !  And  of 
these  thousands,  how  few — it  is  to  be  feared — retrace  their  steps, 
and  become,  like  Onesimus,  true  followers  of  Christ,  and  faithful 
servants  to  man  !^ 

25.  The  fear  of  man  hringeth  a  snare:  hut  whoso  puiteth  his  trust  in  the  Lord 
shall  be  safe:     (Marg.  set  on  high.) 

A  snare  brings  a  man  into  straits.  He  is  not  master  of  himself. 
Here  Satan  spreads  the  stiare,  and  the  fear  of  man  drives  into  it. 
And  a  fearful  stiare  it  is,  and  ever  hath  been  to  thousands.  Many, 
once  entangled,  have  never  escaped.  It  besets  every  step  of  the 
pathway  to  heaven,  every  sphere  of  obligation.  The  King  turns 
aside  from  the  strict  integrity.®  The  judge  wilfully  pronounces  an 
unrighteous  sentence.^  The  minister  faints  under  the  cross  f  and 
to  avoid  it,  compromises  the  simplicity  of  the  Gospel.*  There  is  a 
timidity  in  acting  out  an  unpopular  doctrine.  The  people  cannot 
bear  the  full  light.  The  Sun  of  righteousness  is  therefore  exhib- 
ited under  a  mist ;  but  dimly  visible  ;  shorn  of  his  glowing  beams. 

1  Bp.  Hall  ut  supra.  2  Chap.  i.  10—15.    Ps.  I.  18—21.     Isa.  i.  23,  24. 

3  Comp.  vi.  32;  viii.  36;  xvi.  32;  xx.  2. 

*  Comp.  Lev.  v.  1.     Num.  v.  21.     1  Kings  xxii.  16.     Matt.  xxvi.  63. 

5  Epistle  to  Philemon.         6  i  gam.  xv.  24.     Matt.  xiv.  9.         ■?  John  xix.  8,  13,  14. 

8  1  Kings  xix.  3.    Jon.  i.  1—3.  »  Gal.  ii.  12;  vi.  12. 


496  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

But  the  strictness  of  the  precepts  is  unpalatable.  It  must  therefore 
be  softened  down,  modified,  or  explained  away.^  Or  the  same  in- 
constancy of  profession  must  be  quietly  dealt  with,  lest  the  good 
opinion  of  some  influential  man  be  forfeited.  This  time-serving 
shows  a  man-pleaser,  not  a  true  "servant  of  God/'^  and  brings  a 
blast  alike  to  his  work  and  to  his  soul.^ 

The  same  deadly  influence  operates  in  families.  Sometimes 
even  parents  shrink  from  the  open  protection  of  their  child. ^  They 
dare  not  avow  a  supreme  regard  to  his  primary  interests,  or  profess 
in  opposition  to  many  around  them,  the  Patriarch's  godly  determi- 
nation— "  As  for  me  and  my  house" — however  evil  it  may  seem 
to  others—''  we  will  serve  the  Lord."^ 

Every  class  of  society  exhibits  this  corrupt  principle.  Perhaps 
the  highest  are  bound  in  the  most  abject  and  hopeless  chains. 
They  will  set  at  naught  all  religion  without  fear ;  but,  slaves  as 
they  are  to  the  omnipotency  of  fashion,  they  would  "  tremble  veiy 
exceedingljr,""  at  the  suspicion  of  godliness  attached  to  them. 
Many  would  be  bold  to  front  danger,  who  would  shrink  from  shame. 
They  would  fearlessly  face  the  cannon's  mouth,  and  yet  be  panic- 
struck  at  the  ridicule  of  a  puny  worm.  Or  even  if  some  public  ex- 
citement should  have  roused  an  impulse  of  boldness  for  religion,  in 
the  more  quiet  atmosphere  there  is  a  heart's  timidity  of  silence. 
They  shrink  from  the  bold  consistency  of  a  living  Avitness.  They 
are  afraid  of  the  stamp  of  singularity.  They  are  satisfied  with  a 
meagre  external  decorum,  with  no  spiritual  character  or  privilege. 
All  is  heartless  delusion.  What^ — again,  makes  so  many — specially 
among  the  young — ashamed  to  be  found  upon  their  knees — to  be 
known  readers  of  their  Bibles — to  cast  in  their  lot  decidedly  among 
the  saints  of  God  ?  They  know  the  Christian  to  be  on  the  right 
side  ;  and  oft  is  there  a  whisper  of  conscience — '  Would  that  my 
soul  were  in  his  place.'^  But  they  have  only  half  a  mind  to  re- 
ligion. The  feai^  of  man  bring  eth  a  snare.  'And  therefore  they 
ask — not  what  I  ought  to  do,  but  what  will  my  friends  think  of 
rae.'  They  cannot  brave  the  finger  of  scorn.  And  if  they  seem 
for  a  while  to  be  in  earnest,  'their  slavish  fears'  (as  Bunyan  well 
describes  the  case)  '  overmaster  them.  They  betake  themselves  to 
second  thoughts — -namely — that  it  is  good  to  be  wise,  and  not  to 
run,  for  they  know  not  what,  the  hazard  of  losing  all,  or  at  least 
bringing  themselves  into  unavoidable  and  unnecessary  troubles.'* 
They  would  rather  writhe  under  their  conviction,  till  they  have 
worn  themselves  away,  than  welcome  what  Moses  "  esteemed 
greater  riches  than  the  treasures  of  Egypt — the  reproach  of  Chrl.sL'^^ 

But  how  painful  to  see  the  children  of  God  entangled  in  the 
snare !    The  father  of  the  faithful  twice  denied  his  wife.'"    His  son, 

1  Isa.  XXX.  9,  10.    Jer.  v.  31.  "^  Gal.  i.  10.  3  Zcch.  xi.  17. 

«  John  ix.  22.  ^  Jos.  xxiv.  15. 

^  Gen.  xxvii.  33.     The  same  word  in  the  orijfinal. 
■^  John  vii.  13;  xii.  42,  43.     Acts  xxvi.  11.     2  Tim.  i.  15;  iv.  IG. 
8  Conversation  between  Hopeful  and  Christian.  »  Heb.  xi.  26. 

>»  Gen.  xii.  11—13;  xx.  2,  11. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  497 

following  his  weak  example,'  "fashions  the  golden  calf."-  "The 
man  after  God's  own  heart"  sinks  himself  into  the  lowest  degrada- 
dation.^  Hezekiah — distinguished  for  his  trust— gives  way  to  his 
fear.*  The  ardent  disciple,  even  after  the  most  solemn  pledges  to 
his  Saviour,  and  after  an  act  of  great  boldness  in  his  defence,  yields 
up  his  courage  to  a  servant  girl,  and  solemnly  abjures  his  Lord.^ 
Oh  !  do  we  not  hear  the  warning  voice  against  "  entrance  into 
temptation— against  the  weakness  of  the  desh?"®  Let  us  run  into 
our  hiding-place,  and  cry — "Hold  thou  me  up,  and  I  shall  be 
safe."^ 

How  different  is  this  servile  principle  from  the  godly  fear  of  shi, 
which  the  wise  man  had  lately  marked  as  the  substance  of  happi- 
ness !^  That  is  an  holy  principle  ;  this  an  inlet  to  sin.^  That  is 
our  keeping  grace ;'"  this  wounds  our  conscience,  and  seduces  us 
from  our  allegiance."  ' "  By  the  fear  of  the  Lord  men  depart  from 
evil;"'^  by  the  fear  of  man  they  run  themselves  into  evil.'"  That 
one  is  the  pathway  to  heaven.'^  The  other  involving  the  denial 
of  the  Saviour — plunges  its  wretched  slave  into  the  lake  of  fire.'' 

But  even  apart  from  this  tremendous  end — observe  its  weighty 
hindrance  to  Christian  integrity.  Indeed — as  Mr.  Scott  most  truly 
observes — '  it  is ' — often  at  least — '  the  last  victory  the  Christian 
gains.  He  will  master,  by  that  grace  which  is  given  of  God,  his 
own  lusts  and  passions,  and  all  manner  of  inward  and  outward 
temptations.  He  will  be  dead  to  the  pleasures  of  the  world,  long 
before  he  has  mastered  this  fear  of  man.  "  This  kind  of  spirit 
goeth  not  out"  but  by  a  very  spiritual  and  devout  course  of  life."® 
The  hindrance  meets  us  at  every  turn,  like  a  chain  upon  our 
wheels  ;  so  that,  like  the  Egyptian  chariots,  they  "  drive  heavily." 
Oh!  for  a  free  deliverance  from  this  principle  of  bondage;'^  not 
however  to  be  expected,  till  we  have  been  made  to  feel  its  power. 

Thank  God — there  is  a  way  of  deliverance.  Faith  unbinds  the 
soul  from  fear.  If  fear  makes  the  giant  tremble  before  the  worm, 
trust  in  the  Lord  makes  the  worm  stronger  than  the  giant.  The 
fire,  or  the  den  of  lions,  daunts  and  hurts  not  him  that  "  believeth 
in  his  God."'**  '  He  that  fears  to  flinch,  sliall  never  flinch  from  fear."' 
Faith  gives  power  to  prayer.  The  strength  from  prayer  makes  us 
cheerful  in  obedience,  and  resolute  in  trial.  Here  is  safety,  strength, 
courage,  peace.  Nothing  but  faitli  gives  the  victory  ;  but  the  vic- 
tory of  faith  is  complete.^"  He  only,  who  putteih  his  trust  in  the 
Lord,  is  prepared,  when  God  and  man  are  at  contraries — to  "obey 
God  rather  than  man."'' — A  secret  union  with  God  is  implanted  in 

1  lb.  xxvi.  7.  2  Ex.  xxxii.  22 — 21 

3  1  Sam.  xxi.  10 — 13.     Comp.  also  xxvii.  1. 

4  2  Kings  xviii.  13 — Ifi.     Comp.  2  Chron.  xvi.  1 — 7. 

5  Matt.  xxvi.  35,  51,  (59—74.  6  ib.  ver.  41.  '  Ps.  cxix.  117. 

8  Chap,  xxviii.  14.      9  Gen.  xxxix.  9,  with  Isa.  Ivii.  11.     '"1  Cor.  x.  12.    Heb.iv.  1. 
1'  References  notes  3 — 9  ut  supra.  '-  Chap.  xvi.  6. 

"  Flavel's  Treatise  on  Pear,  Chap.  ii.  "  Chap.  xix.  2:i. 

'5  Mark  viii.  38.     Rev.  xxi.  8.  '«  Life,  pp.  IIG,  117.  '•   Ex.  xiv.  25. 

"  Dan.  iiii.  28  ;  vi.  23.  '9  Hihiersham 

20  1  John  V.  4,  5.     Comp.  Heb.  xi.  27.  -'  Acts  iv.  13,  19. 

63 


498  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

the  soul  by  this  faith— an  union  as  mig-hty  as  it  is  secret — a  sacred 
spring  of  life,  the  energy  of  God  himself/  triumphant  therefore  in 
the  mightiest  conflict  with  the  flesh.  The  man  dependent  on  the 
world  for  happiness  is  in  bondage.  The  servant  of  God  is  in  liber- 
ty. It  matters  not  to  him  whether  the  world  smile  or  frown.  He 
is  safe — beyond  its  reach — set  on  high.'^  Faith  brings  him  to  his 
strong  tower.^  There  he  is  "kept  by  the  power  of  God  unto  salva- 
tion."^ Fear  brings  us  to  the  snare.  Faith  brings  liberty,  safe- 
ty, exultation.  Oh !  thou  God  of  power  and  grace,  may  my  soul 
praise  thee  for  this  mighty  deliverance — this  joyous  freedom  !  May 
I  never  be  ashamed  of  my  Master  !  May  I  be  bound  to  his  people, 
and  glory  in  his  cross  !' 

26.  Many  seek  the  ruler'' s  favor ;  but  every  man's  judgment  cometli  from  the 
Lord. 

Therefore  seek  God  to  be  your  friend.  "  In  his  favor  is  life."^ 
Confidence  in  man  is  no  less  sinful'  and  dangerous^  than  the  fear 
of  man.  Yet  with  what  diligence  will  men  seek  earthl;,  advan- 
tage !  Many  seek  the  rulefsfavor^  more  than  God's,  and  sacri- 
fice their  consciences,  and  hazard  their  souls,  to  obtain  it.  But 
when  they  have  bought  it  at  such  a  price,  what  is  it? — as  easily 
lost,  as  it  was  hardly  gained.  The  caprice  of  an  hour  may  destroy 
the  hard-earned  object.'"  And  then  what  have  they  to  live  upon? 
All  this  is  forgetting  that  every  man^s  judgment  cometh  from  the 
Lord.  Here  then  is  the  solid  ground  of  faith.  First,  begin  with 
God.  A\\ judgment  is  in  his  hands.  "Commit  thy  way  unto  the 
Lord  ;  trust  also  in  hira,  and  he  shall  bring  it  to  pass.""  Let  him 
choose  and  dispose  our  lot.''^  Ponder  every  thing  that  passes  as 
coming  from  him.  In  every  thing,  great  and  small,  deal  with  him. 
His  favor— unlike  the  changing  /ai'or  of  the  ruler — is  "  without 
variableness  or  shadow  of  turning."  And  when  through  the  fickle- 
ness of  man  earthly  prospects  are  fading — then  rest  in  quiet — ■ 
"Surely  my  judgment  is  with  the  Lord.'"^  'As  thou  wilt — ^what 
thou  wilt — when  thou  wilt."^  This  is  the  shortest — -the  surest — 
way  of  peace,     "  Only  beheve,"  and  doubt  nothing. 

27.  An  unjust  man  is  an  abomination  to  the  just:  and  he  that  is  upright  in  the 
way  is  abomination  to  the  wicked. 

Here  is  the  oldest,  the  most  rooted,  the  most  universal  quarrel  iu 
the  world.  It  was  the  first  curse  of  the  fall.'^  It  has  continued 
ever  since,  and  will  last  to  the  end  of  the  world.  It  is  always  kept 
up  at  the  highest  point.  Each  party  is  an  aboinination,  to  the 
other.     It  is  not  only  that  they  are  as  contrary  in  cliaracter  as  Ught 

1  Gal.  ii.  30.     Col.  iii.  3.  2  Ps.  Ixix.  29 ;  xci.  14.     Isa.  xxxiii.  16. 

3  Gal.  ii.  20.     Col.  iii.  3,  4.  ••  Chap,  xviii  10.  s  i  Pet.  i.  5. 

6  Ps.  XXX.  5.  ''  11).  cxlvi.  3.     Isa.  ii.  22.     Jer.  xvi.  5,  6. 

8  Isa.  XXX.  1—3;  xxxi.  1—3.  »  Chap.  xix.  fi.  '"  Gen.  xl.  1,  2. 

11  Ps.  xxxvii.  5,  C.  '  He  neetleth  not  to  flatter  the  ruler ;  for  what  God  hath  appointed, 
that  shall  come  to  hiin.'  Rctbriners'  Notes.  '  The  determination  concerning  a  man  is 
from  Jehovah.'     Bp.  l-owth's  Prelim.  Dissertation  to  Isaiah. 

12  lb.  xlvii.  4.     Chap.  xvi.  33.  '^  isa.  xlix.  4.    Job  xxxiv.  29. 
"  Thomas  a  Kempis.  '5  Gen.  iii.  15. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  499 

Let  us  look  at  each  of  the  parties  in  that  open  opposition  to  each 
other.     An  unjust  man  is  an  abomination  to  the  just.     Is  it  then 
his  sin  to  be  at  such  contraries  with  his  fellow-sinner?     No  rather 
-It  IS  the  very  hohness  of  his   character,  and  profession.     If  he 
have  any  apprehensions  of  the  hohness  of  God-if  throuo-h  ^race 
he  IS  dehvered  from  the  love  and  dominion  of  sin-is  not  the  sio-ht 
hateful  to  him  ?     And  while  he  abhors  it  most  of  all  in  h  msel    ye 
does  not  the  watching  of  the  evil  in  his  own  heart  deepen  his  ab- 
horrence and  detestation  in  those  around  him  ;  not  sparino-  it  in 
hose  most  dear  to  mn-but  appealing  to  his  God  in  the  burst  of 
holy  indignation,-"  Do  not  I  hate  them,  O  Lord,  that  hate  thee^ 
-and  am  not  I  grieved  with  those  that  rise  up  against  thee  ^^     I 
hate  them  with  a  perfect  hatred  :  I  count  them  mine  enemies  " 

Looking  at  the  other  party-^Ae  toicked  hold  the  upright  in  equal 
abommatton.^  '  The  carnal  mind  is  enmity  against  God,"3lnd 
cannot  therefore  bear  his  image  in  his  children^-Gladly  would  the 
f^..  nf7'^"■^l"°'  '^'7  '"'"''^  restrained-"  root  theni  out  of  the 
of  ^n^  earth,"  as  they  never  rested,  till  they  had  nailed  the  Son 
.L^U  ^•'/f  ^^^«-  .Here  however  is  the  main  difference-The 
enmity  of  the  just  is  against  the  sins—not  the  person— of  the 

Zti'\T  ""^'"f'  'n'";  P'''^"''  y^^  °"  ^^^°"»t  of  their  sins- 

thpm'.  1  ^^  Tf  '^^  '!r.  P''""'P^"  ^°^«  '^''''  souls'-' pray  for 
theni  '-how  glad  y  would  they  win  to  Christ  and  salvation  !     The 

WW,/^  fu\'  M  "f"^  ''  ^^f"''^  '•'"  persons-the  ways  of  the  up- 
right-^ali  that  be  ongs  to  them..  This  is  '  (hat  strong  poison  in  the 
serpent's  seed--the  murderous  spirit  of  their  father  the  devil ' 

How  IS  the  soul  wearied  with  the  unceasing  struggles  with  the 
enemies  of  truth  !  How  can  one  forbear  the  fvish  fo?  the  "  wi^gs 
ot  a  dove,  to  fly  away,  and  be  at  rest !'"  And  how  could  we  hold 
tT..  wr'''';.^"'  ^''  '^^f  ^^''''^  ^°P^-0  Lord  !  hasten  it  in  thy 
nrnt'7H  ^'"  ^T°T'.''°"^"'""-  ''^^^^  '^^^^^  bruise  the  Ser- 
pent s  Head,"  the  head  of  alP  his  seed-finally  and  forever-and 
he  shall  reign  King  and  Saviour  over  his  redeemed  people 


CHAPTER   XXX. 

1.  T/ie  words  ofAgurtheson  of  Jakeh,  even  the  prophecy:  the  man  spake  unto 
Ithwl,  even  unto  Ithiel  and  Ucal:  2.  Surely  I  am  more  brutish  than  an/man,  and 
TZy.  aY  ""f'^'ifl^^'^^  f  «  '««'^-  3.  /  neither  learned  wisdom,  nor  have 
(gathered  together,  Marg.)  the  knowledge  of  the  holy. 

The  two  concluding  chapters  of  this  Book  are  an  appendix  to 

4  Ps-  cxxxix  21,  22.    Comp.  chap,  xxviii.  4.  2  Verse  10.  3  Rom.  viu  7 

J  John  XV.  17-19.     lJohnm.12,13.  5  Rom.  k.  1-3.  «  lb.  x.  T 

'  Leighton  on  1  Pet.  lii.  14.  s  p.  i„  c  7 
»  Gen.  iii.  15.     Ps.  xlv.  3, 4.     Rev.  xix.  11-16.  ' 


500  EXPOSITION    OF    THE    BOOK    OF    PR0VERB3. 

the  Proverbs  of  Solomon.  Nothing  certain  is  known  of  the  writers ; 
and  it  is  vain  to  speculate,  where  God  is  silent.  Far  better  is  it  to 
give  our  full  interest — mind  and  heart — -to  the  matter  of  instruc- 
tion, than  to  indulge  the  unprofitable  curiosity  respecting  the  wri- 
ters. Our  ignorance  of  the  writers  of  many  of  the  Psalms  in  no 
degree  hinders  their  profit  to  us.  We  know  their  author,  when  the 
penmen  are  hid.  It  is  enough  for  us  to  be  assured,  that  they  were 
"  holy  men  of  God,"  who  wrote,  "  as  they  were  moved  by  the  Holy  ■ 
Ghost.-"' 

Agur  was  doubtless  one  of  the  wise  men  found  in  many  ages  of 
the  Old  Testament  Church — His  ivords  were  a  prophecy— Divine 
instruction^  given  imto  Ithiel  mid  Ucal  {Ithiel  especially)  probably 
two  of  his  scholars,  whose  names  are  equally  unknown  to  us.  Per- 
haps they  came  to  him  for  instruction,  and  he  was  led  to  express 
himself  in  the  most  humbling  sense  of  his  own  ignorance.  You 
come  to  me  for  instruction.  But  surely  I  am  more  brutish  than 
any  man,  not  having  the  advantages  of  learning-  wisdo?n,^  or  the 
knowledge  of  the  holy  God,^  and  of  the  holy  revelation  of  his 
name. 

His  language  is  indeed  strong.  Stronger  could  scarcely  have 
been  used.  He  confesses  himself  to  be^not  only  brutish — as 
man  is  by  nature,^  but,  though  enlightened  by  heavenly  teaching, 
more  brutish  than  any  man.  Were  these  the  words  of  truth  ? 
Or  were  they  the  affectation  of  modesty  '\  Or  was  it  false  hu- 
mility, dishonorably  denying  the  work  of  God?  But  he  was  now 
speaking  from  the  mouth  of  God.  And  how  could  he  dissemble  in 
his  name  ?  He  spake  the  truth  as  it  really  is — as  consciousness 
could  not  but  speak — as  self-knowledge  under  Divine  teaching  dic- 
tated. Now  let  a  man  take  "  the  candle  of  the  Lord" — given  him 
to  "  search  all  the  inward  parts  of  the  belly"^ — and  what  a  mass 
of  vanity  will  he  find  there  !  Such  folly  mixed  with  his  wisdom — 
such  ignorance  with  his  knowledge ;  that,  instead  of  pluming  him- 
self upon  his  elevation  above  his  fellow-men,  he  can  but  cry  out 
in  shame — Surely  I  am  m,ore  brutish  than  any  man  !  Who- 
ever knows  his  own  heart,  knows  that  of  himself,  that  he  can 
hardly  conceive  of  any  one  else  so  low — so  degraded  as  himself'' 

Add  to  which — it  is  the  child  of  God  comparing  himself  with 
his  perfect  standard.     And   in  the  perception  of   his  own  short- 

1  2  Pet.  i.  2. 

2  This  was  a  frequent  Scripture  name  for  ordinary  instruction.  Chap.  xxxi.  1.  1 
Cor.  xiv.  1,  3,  4.     1  Thess.  v.  20. 

3  Comp.  Am.  vii.  14,  15.  <  Comp.  Dan  iv.  17. 
■5  .Tol)  xi.  13.     Ps.  xlix.  20.     Jer.  x.  14.  6  Chap.  xx.  27. 

">  The  following  remarks  of  a  profound  divine  will  illustrate  this  subject — '  He  that 
has  much  jrrace,  apprehends,  mucli  more  than  others,  that  great  height  to  which  his  love 
outrht  to  ascend  :  and  he  sees  better  than  others,  how  little  a  way  he  has  risen  towards 
that  height.  And  therefore,  estimating  his  love  by  the  whole  iieight  of  his  duty,  appears 
astonishingly  low  and  little  in  his  eyes.  True  grace  is  of  that  nature,  that  the  more  a 
person  has  of  it,  with  remaining  corruption,  the  less  docs  his  goodness  and  holiness  ap- 
pear, in  proportion,  not  only  to  nis  past,  but  his  present,  deformity,  in  the  sin,  that  now 
appears  in  his  heart,  and  in  the  abominable  defects  of  his  highest  and  best  affections.' 
Edwards  on  Rclig.  Affections,  Part  iii.  sect.  vi. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  50i 

comings  the  most  discerning  clear-sighted  penitent  feels  that  he  can 
never  abase  himself  as  he  ought  before  his  God— He  would  he 
low— lower  still— infinitely  lower— in  the  dust.  Holy  Paul  com- 
paring himself  with  the  spirituality  of  the  perfect  law— exclaims 
"I  am  carnal,  sold  under  sin.'"  Isaiah  in  the  presence  of  a  holy 
God— cries  out—"  Woe  is  me,  for  I  am  undone,  because  I  am  a 
man  of  unclean  lips.'"^  Job,  in  the  manifestation  of  the  power  of 
God  sinks  into  his  absolute  nothingness  and  unworthiness^— David 
m  the  full  view  of  the  wisdom  of  God,  is  made  to  see  the  perverse- 
ness  of  his  own  folly,  and  take  up  the  very  confession  of  Agur— 
^feo  foolish  was  I,  and  ignorant ;  I  was  as  a  beast  before  thee  i"" 
Ihe  nearer  our  contemplation  of  God— the  closer  our  communion 
with  hini— the  deeper  will  be  our  self-abasement  before  him— like 
those  «  before  the  throne,  who  with  twain  cover  their  faces  and 
with  tu-ain  cover  their  feet.''^  Well,  therefore,  may  the  wisesi  and 
holiest  of  men-though  "  renewed  in  knowledge,  after  the  ima-e 
of  him  that  created  him"«-take  up  the  humiliating  confession— 
^ureli/  1  am  more  brutish  than  any  man.  Genuine  humility  is 
he  only  path  of  wisdom.  Unless  he  stoops,  he  can  never  enter 
the  door.  He  must  "  become  a  fool,  that  he  may  be  wise.'"  And 
Vf "  ^^  !f  .^^^•"^bled  in  his  shame-then  let  him  measure  the  house 
of  his  God  in  Its  breadth  and  length,^  enjoying  clearer,  and  pant- 
mg  still  for  clearer  manifestations  of  the  incomprehensible  God 

But  how  reverently  should  we  approach  this  Divine  presence  ! 
With  what  holy  hands  should  we  open  his  revelation,  dreading  a 
careless,  light,  and  presumptuous  spirit ;  yet  withal  cherishing  those 
nobly  ambitious  desires  for  deeper  and  higher  knowledo-e  •  yea  re- 
iterating them  before  our  God  with  that  repetition,  which 'to  a  car- 
nal mind  would  be  nauseating  tautology  ;  but  which  he  who  knows 
our^hearts  loves   to  hear,  and  will  beyond  our  desires  abundantly 

•   t-  ^V'""  i""\  '^f  ^"*^  W  into  heaven,  or  descended?  icho  hath  gathered  the  loind 
end,  0/  the  earth!  what  is  his  name,  and  ichat  is  his  son's  name,  if  thou  canst  tell? 

Can  we  wonder  that  Agur  should  have  acknowledged  his  brutlsh- 
7iess~now  that  he  was  contemplating  the  majesty  of  God-so 
wondrous  m  his  work-so  incomprehensible  in  his  nature  ?  The 
eye  was  blinded  by  the  dazzling  blaze  of  the  sun.  To  behold  Je- 
hovah ascendm,^  and  descending  in  his  own  glorious  person'- 
afterward  in  the  person  of  his  dear  Son'o_(for  ia  his  great  work 

iRom.  vii.  14.  Msa.  vi.  5.  3  job  v]    l_5 -^lii    i     fi 

^  Psalm  Ixxiii.  l-22-'a  beast.'     Tl.e  original  is  the  plural  excellent-conv^L  an 

rsrrbSLtfSL'^"^^'^^  acceptably Imo  our  .L^.     Bp.  Hors^T.^  iK 

'  Isa.  vi.  2.  B  r'  I   •••    in 

7  ,  p,       ...,„,         .  "  Col.  ni.  10. 

that  1p,1  r'  '";     ;  T  '^  ""  ^"^  ^^y  •'^  ^'^'^o™  in  that  consciousness  of  i.Tnorancc 

Cor.  vhi  2       "'      '^o^fi^^^-'  I  "nly  know  one  thing-that  I  know  nothing.'    "bomp   l! 

10  S  ^'■■^}-  ""■■'•  ,o       •  .  '  Clen.  xi.  7;  xvii.  22;  xviii.  22.     Ex  iii  8 

1"  John  1.  51 ;  111.  13 ;  VI.  62.     Eph.  iv  9,  ]0. 


502  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

was  not  his  Father's  name  in  him  ?') — to  see  him  holding  the  loose 
winds  as  firmly  as  a  man  might  hold  in  his  fists'^ — to  see  his  al- 
mighty control  of  the  waters^ — and  his  establishment  of  the  ends 
of  the  earth^ — this  is  a  sight  that  might  make  the  highest  and 
wisest  of  men  sink  into  notliingness  before  him.  Who  hath  done 
this,  none  can  doubt.  The  challenge  is  thrown  out  as  a  demon- 
stration, that  it  was  God  alone.  '  Show  me  tlie  man,  that  can  or 
dare  arrogate  this  power  to  himself.'^ 

But  when  we  pass  from  tiie  works  to  their  great  Maker — truly  it 
is  an  overwiielming  view —  What  is  his  tia/7ie,  if  thou  canst 
tell  7  "  Canst  thou  by  searching  find  out  God  ?  Canst  thou  find 
out  the  Almighty  unto  perfection?  He  dwelleth  in  the  light,  which 
no  man  can  approach  unto  ;  whom  no  man  hath  seen,  nor  can 
see."^  How  can  we  express  him  in  words,  or  conceive  of  him  in 
thought  ?  Child  of  God  !  "  Be  still,  and  know  that  he  is  God.'"' 
Restrain  thy  reason.  Humble  thy  faith.  '•  Lay  thine  hand  upon 
thy  mouth."  Lie  in  the  dust  before  him.  "  O  the  depth  !"^  open 
only  to  him,  whose  "  understanding  is  infinite. "^ 

But  how  does  the  mystery  increase  !  What  is  his  Son''s  name, 
if  thou  canst  tell  7  And  who  can  tell  7  "  No  one  knoweth  the 
Son,  but  the  Father.""  Yet  there  is  a  Son  in  the  Eternal  God- 
head— a  Son  not  begotten  in  time,  but  from  eternity'' — his  name 
therefore — not  as  some  would  have  it — a  component  part  of  his 
humiliation — but  the  manifestation  of  his  Godhead — co-existent 
with  his  father  in  the  same  ineffable  nature — yet  personally  dis- 
tinct.'^ What  is  his  name  7  and  what  is  his  Soil's  name  7  So- 
vereignty— Omnipresence — Omnipotence  is  his.  He  too  controls 
the  winds  and  waters,^^  and  establishes  the  earth '^  as  one,  who  is 
the  visible  "  form  of  God,  and  thinketh  it  not  robbery  to  be  equal 
with  God." '5 

What  is  his  naine  7  The  word  even  of  the  secret  name  is 
easily  spelt. '^  But  the  mystery  is  hid.  We  must  not  search  too 
curiously  ;'"  lest  we  '-intrude  into  those  things  which  we  have  not 
seen,  vainly  puffed  up  by  our  fleshly  mind.'"*  Man}^,  however, 
think  it  easy  to  understand  this  name.  They  think  far  more  of 
their  wisdom  than  Agur  did,  and  are  at  no  loss  at  all  to  explain 
what  in  their  proud  ignorance  they  conceive  to  be  the  full  meaning 
of  the  inscrutable  subject.     But  the  genuine  disciple  acknowledges 

1  John  X.  30,  38;  xiv.  10. 

2  Job  xxviii.  25.  Comp.  Ps.  civ.  3;  cxxxv.  7.  The  Heathens  dreamed  of  a  lower 
Deity,  whom  Jupiter  appointed  as  store-keeper  to  still  or  raise  the  winds  at  his  pleasure. 
Hom.  Odyss.  K.  21,  22.     Virg.  lE,n.  i.  C9,  70. 

3  Job  xxvi.  8;  xxxviii.  8—11.     Isa.  xl.  12.     Jcr.  v.  22. 

4  Job  xxvi.  7  ;  xxxviii.  5.     Ps.  xciii.  1 ;  cxix.  90.  5  Bp.  Hall. 

6  Job  xi.  7—9.     1  Tim.  vi.  16.     Comp.  Job  xxxviii.  3,  4.  ">  Ps.  xlvi.  10. 

8  Rom.  xi.  33.  9  Ps.  cxlvii.  5.    Isa.  xl.  28.  'o  Matt.  xi.  27. 

11  Chap.  viii.  22—30. 

12  '  We  have  a  full  and  clear  testimony  of  the  distinction  of  person,  and  that  the  Son 
is  equal  to  tiie  Father,  and  of  the  same  substance  with  him.'  Lavater.  See  Scott  in 
loco.  Mr.  Holden  considers  this  interpretation  to  be  '  natural  and  unforced,  and  very 
suitable  to  the  context.' 

13  Matt.  viii.  26;  xiv.  32.  '^  Col.  i.  17.     Heb.  i.  3.  's  Phil.  ii.  6. 
w  Rev.  xix.  12,  13.            "  Gen.  xxxii.  29.     Jud.  xiii.  18.  is  Col.  u.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  503 

the  nature  of  the  Son  to  be  ahke  incomprehensible  with  that  of 
the  Father — a  mystery  to  be  adored — not  understood. 

Yet  what  Revelation  hath  brought  up  to  us  from  these  untrace- 
able depths  are  pearls  of  great  price.  Let  us  reverently  gather 
them  for  tlie  enriching  of  our  souls.  So  far  as  our  Divine  Teacher 
leads  us  by  the  hand,  let  us  diligently  follow  him.  The  whole- 
some dread  of  being  "  wise  above  that  which  is  written,"  must  not 
damp  the  holy  ardor  to  be  wise  and  wiser  continually  in  that  which 
is  written.  '  Curiously  to  inquire  is  rashness  ;  to  believe  is  piety  ; 
to  know  indeed  is  life  eternal."  Unsearchable  as  he  is  in  his  great- 
ness ;  yet  so  near  is  he  to  us,  that  we  can  rest  in  his  bosom. 
Yours — Christian — is  the  unspeakable  privilege  to  be  one  with 
him,  who  is  One  with  God.  And  therefore — if  you  tell  his  name — 
as  you  are  bound  to  tell  what  is  revealed — is  it  not  all  that  is  in- 
finitely great,  combined  with  the  endearing  relations — Husband — 
Brother — Saviour — King  ?  * 

5.  Etery  word  of  God  is  pure  (purified,  Marg.)  :  he  is  a  shield  unto  iliem  thai 
put  their  trust  in  him.  6.  Add  thou  not  unto  his  words,  lest  he  reprove  thee,  and 
thou  be  found  a  liar. 

Nothing  is  learned  solidly  by  abstract  speculation.  Go  to  the  book. 
Here  all  is  light  and  purity.  Though  "  secret  things  belong  to  the 
Lord  our  God  ;  yet  the  things  that  are  revealed"  are  our  holy  direc- 
tory. Every  thing  is  intended  to  influence  the  heart  and  conduct.^ 
How  unlike  the  sacred  books  of  the  heathen,  or  the  sensual  re- 
ligion of  Mahomet !  Here  is  no  hcense — no  encouragement  to 
sin — no  connivance  at  it.  All  lurking  sins  cherished  in  the  dark 
cavern  of  pollution,  are  brought  to  light,  and  reproved.  Every 
word  of  God  is  pure.  Of  what  other  book  in  the  world  can  this 
be  said  1  Where  else  is  the  gold  found  without  alloy  7  The  ivord 
is  tried.^  It  has  stood  the  trial,  and  no  dross  has  been  found  in  it. 
'Having  God  for  its  Author,  it  has  truth  without  any  mixture  of 
error  for  its  matter.'^  ''  The  words  of  the  Lord  are  pure  words. 
as  silver  tried  in  a  furnace  of  earth,  purified  seven  times. "^ 

But  if  every  word  of  God  is  p7ire,  take  care  that  no  word  is 
slighted.  How  few  range  over  the  whole  Revelation  of  God  !  To 
take  a  whole  view  of  the  universe,  we  should  embrace  not  only  its 
fruitful  gardens,  bnt  its  barren  deserts,  coming  equally  from  the 
hand  of  God,  and  none  of  them  made  for  nought.  To  take  a 
similarly  comprehensive  view  of  the  sacred  field,  w^e  must  study 
the  apparently  barren,  as  well  as  the  more  manifestly  fruitful  por- 
tions. Food  will  be  gathered  from  the  detailed  code  of  laws,  from 
the  historical  annals  of  the  kings,  and  from  the  "  wars  and  fight- 
ings"— the  prolific  results  of  "  the  lusts  of  men."^  The  whole 
Scripture  is  Scripture,  and  "  all  Scripture  is  profitable."'' 

Favoritism,  however,  is  a  besetting  snare  in  the  sacred  study. 
A  part  is  too  often  taken  instead  of  the  whole,  or  as  if  it  were  the 

1  Bernard.  2  Dcut.  xxix.  29.  »  Heb.  *  Locke, 

s  Ps.  xii.  6.     Comp.  Ps.  cxix.  140.     Chap.  viii.  8,  9.  «  James  iv.  1. 

7  2Tim.  iii.  16 


504  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

whole.  One  is  absorbed  in  the  doctrinal,  a  second  in  the  practical, 
a  third  in  the  prophetical,  a  fourth  in  the  experimental,  Scriptures  ; 
each  seeming  to  forget,  that  every  word  of  God  is  pure.  This 
want  of  completeness  will  show  itself  in  a  corresponding  defect  in 
the  Ciiristian  profession.  The  doctrinist  becomes  loose  in  practice; 
the  practical  professor  self-righteous  in  principle.  The  prophetic 
disciple,  absorbed  in  his  imaginative  atmosphere,  neglects  present 
obligations.  The  experimental  religionist  mistakes  a  religion  of 
feeling,  excitement,  or  fancy,  for  the  sobriety  and  substantial  fruit- 
fulness  of  the  gospel.  All  remind  us  of  our  Lord's  rebuke — "  Ye 
do  err,  not  knowing  the  Scriptures."' 

The  great  exercise  therefore  is — to  bring  out  the  whole  mass  of 
solid  truth  in  all  its  bearings  and  glory.  So  wisely  has  God  linked 
together  the  several  parts  of  his  system,  that  we  can  receive  no 
portion  soundly,  except  in  connection  with  the  whole.  The  accura- 
cy of  any  view  is  more  than  suspicious,  that  serves  to  put  a  forced 
construction  upon  Scripture,  to  dislocate  its  connexion,  or  to  throw 
important  truths  into  the  shade.  Apparently  contradictory  state- 
ments are  in  fact  only  balancing  truths ;  each  correcting  its  opposite, 
and,  like  the  antagonal  muscles,  contributing  to  the  strength  and 
completeness  of  the  frame.  Every  heresy  probably  stands  upon 
some  insulated  text,  or  some  exaggerated  truth,  pressed  beyond 
"  the  proportion  of  faith."  But  none  can  stand  upon  the  combined 
view  and  testimony  of  Scripture.  Nor  let  it  be  sufficient,  that  our 
system  includes  no  positive  error,  if  some  great  truths  be  lacking. 
Let  it  be  carefully  grounded  upon  the  acknowledgment — every 
word  of  God  is  jnire.  Some  of  us  may  err  in  presumptuous 
familiarity  with  Scripture ;  others  in  unworthy  reserve.  But  if 
the  heart  be  right,  self-knowledge  will  develope  the  error,  and  self- 
discipline  will  correct  it. 

Christian  simplicity  will  teach  us  to  receive  every  Divine  Truth 
upon  this  formal  ground — that  it  is  the  word  of  God.  Though  it  is 
not  all  of  equal  importance,  it  will  be  regarded  with  equal  reverence. 
We  acknowledge  implicitly  God  as  the  Author  of  every  particle  of 
Scripture,  and  that  every  word  of  God  is  pure.  To  reject  therefore 
one  'jot  or  tittle  is  a  sufficient  demonstration,' — as  Dr.  Owen  ad- 
mirably observes — 'that  no  one  jot  or  tittle  of  it  is  received  as  it 
ought.  Upon  whatsoever  this  title  and  inscription  is— 'The  Word 
of  Jehovah' — there  must  we  stoop,  and  bow  down  our  souls  before 
it,  and  captivate  our  understandings  unto  the  obedience  of  faith.'-* 

This  holy  reverence  is  combined  with  trust  in.  God.  Blessed 
trust.,  which  brings  a  shield  of  special  favor  over  his  trembling 
child  !^  Sometimes  indeed  is  Satan  permitted  to  envelope  him  in 
darkness,  and  to  picture — as  it  were — frightful  transparencies  upon 
his  prison-wall.  What  would  he  do  in  this  time  of  terror,  did  he 
not  find  a  shield — ^a  covert — in  the  bosom  of  his  God  ?     Yes — if 

1  Matt.  xxii.  29. 

2  Owen  on  the  Perseverance  of  the  Saints,  Chap.  x.  See  Life  of  Mary  Jane  Gra- 
ham, Chap.  V. 

3  Ps.  ii.  11,  12.     Isa.  Ixvi.  2. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  505 

the  word  of  God  be  pure,  it  must  be  a  sure  grounrl  of  trust.  We 
may  take  its  dictum  with  undoubting  confidence,  that//e  is  a  shield 
— as  to  Abraham  of  old' — so  to  Abraham's  children,  that  pat  their 
trust  in  him.'^  In  all  consequences  from  within  and  from  without 
— when  I  quake  under  the  tenors  of  the  law — in  the  hour  of  death 
— in  the  day  of  judgment — "  Thou  art  my  shield.'^^  Nothing 
honors  God,  like  this  turning  to  him  in  every  time  of  need.  If 
there  be  rest,  peaceful  confidence,  safe  keeping — here  it  is. — And 
where  is  it  found  beside  ?  Despondency  meets  the  poor  deluded 
sinner,  who  looks  for  some  other  stay.  And  even  the  child  of  God 
traces  hfs  frequent  want  of  protection  to  his  feeble  uncertain  use  of 
his  Divine  shield. 

But  the  ivord  of  God  is  not  only  pure,  and  cannot  deceive.  It 
is  also  sufliicient ;  and  therefore,  like  tried  gold,  it  needs  no  addition 
for  its  perfection.  Therefore  to  add  to  his  words,  stamped  as  they 
are  with  his  Divine  authority,  will  expose  us  to  his  tremendous  re- 
proof and  cover  us  with  shame.*  The  Jewish  Church  virtually 
added  their  oral  law  and  written  traditions.'  The  Church  of 
Rome  is  not  less  guilty,  and  as  a  church  has  been  found  a  liar  ; 
adding  to  the  inspired  canon  a  mass  of  unwritten  Tradition,  and 
Apocryphal  Writings,  with  all  their  gross  errors,  and  in  despite  of 
the  clearest  proof  of  their  human  origin.^  And  is  there  no  ap- 
proach to  this  sinful  presumption  in  the  attempt  in  our  own  day  to 
bring  tradition  to  a  near — if  not  to  an  ecjual — level  with  the  Sacred 
Testimony  ?  A  new  rule  of  faith  is  thus  introduced — an  addition 
to  the  Divine  rule — of  co-ordinate  authority.  Never  was  it  so  im- 
portant to  clear  from  all  question  the  momentous  controversy — 
what  is — what  is  not — the  Word  of  God.  The  Lord  has  most 
carefully  guarded  hispure  loord  from  all  human  admixture.  May 
he  preserve  his  ministers  from  •'  teaching  for  doctrines  the  com- 
mandments of  men ;"  "  saying,  the  Lord  hath  said  it,  when  he 
hath  not  spoken  !"'  What  a  reverential  awe — what  godly  jealousy 
— should  they  exercise — to  add  not  to  the  pure  icord  by  the  glosses 
of  false  interpretation ;  not  to  expound  their  own  minds  in  the 
stead  of  the  mind  of  God  ! 

7.  Two  things  have  I  required  of  thee ;  deny  me  them  not  before  I  die :  8.  Re- 
move  far  from  me  vanity  and  lies:  give  me  neither  foxerty  nor  riciies  ;feed  me  with 
food  convenient  (of  my  allowance,  Marg.)  ybr  we;  9.  Lest  1  l)e  full,  and  deny 
thee,  and  say,  Who  is  the  Lord  1  or  lest  I  be  poor,  and  steal,  and  take  the  name  of 
my  God  in  vain. 

Though  Agur  had  confessed  his  hrutishness  before  his  God  ;  yet 
his  prayers  (the  most  accurate  test  of  a  man  of  God)  prove  him  to 
have  been  possessed  of  deep  spiritual  understanding.  "  We  ask,  and 
receive  not,  because  we  ask  amiss,  that  we  may  consume  it  upon 

1  Gen.  XV.  1.  2  Ps.  v.  12.     Comp.  the  same  connection,  xviii.  30. 

3  lb.  cxix.  114.  -i  See  Deut  iv.  -2;  xii.  32.     Rev.  xxii.  18,  19. 

3  Mark  vii.  7 — 13. 

6  Mr.  Home  has  conferred  an  obhgation  on  the  Church,  hy  publishing  separately  his 
valuable  Digest  of  the  Apocryphal  question,  from  the  last  Edition  of  his  '  Introduction.' 
1  Ez.  xid.  7—9,  with  Matt.  xv.  9. 

64 


506  EXPOSITION'    OF    THE    BOOK    OF    PROVERBS. 

our  lusts."'  How  wisely  gracious  therefore  is  the  teaching  of  the 
Divine  Comforter,  "  helping  our  intirniities"  in  prayer,  and,  by 
moulding  our  petitions  ••  according  to  the  will  of  God,"  ensuring 
their  acceptance  !'-  Agur's  heart  must  have  been  under  this  heav- 
enly teaching;  dictating  his  prayers  by  a  primary  regard  to  his 
best  interests,  and  by  a  spiritual  discernment  of  what  would  pro- 
bably be  heneticial,  and  what  injurious  to  them. 

Two  tilings  he  especially  required — not  as  though  he  had  no- 
thing else  to  ask — but  as  being  the  pressing  burden  of  the  present 
moment.  And  these  he  asks — as  if  he  would  take  no  denial — with 
all  the  intense  earnestness  of  a  dying  sinner — Deny  me  tPiem  not 
before  I  die. 

His  prayers  are  short,  but  comprehensive.  Though  little  is  said, 
yet  that  little  is  fraught  with  matter ;  framed  in  its  proper  order. 
Spiritual  blessings  occupy  the  first  place ;  temporal  blessings  are 
secondary,  and  in  subserviency  to  them. 

Remove  from  me  vanity  and  lies.  Is  not  this  the  aUnosphere 
of  the  world  I  vanity  its  character — lies  its  delusion :  promisinsr 
happiness, only  to  disappoint  its  weary  and  restless  victims?^  How- 
can  the  heaven-born  soul  breathe  in  such  a  world  ]  Every  thing 
deadens  the  heart,  and  ecHpsses  the  glory  of  the  Saviour.  '  ■•  The 
soul  cleaveth  to  the  dust."  ••All  that  is"in  the  w-orld — the  lust  of 
the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of  life — is  not  of 
the  Father,  but  is  of  the  woild."^  And  therefore  •'  they  that  ob- 
serve lying  vanities  forsake  their  own  mercy."^  A  soul  that  knows 
its  dangers  and  its  besetting  temptations,  will  hve  in  the  spirit  of 
this  prayer  of  the  godly  Agur — Remove  from  me— far  from  me— 
as  far  as' possible — vanity  and  lies.  -Turn  away  mine  eyes" — 
prayed  a  Saint  of  God  in  the  same  watchful  jealousy — "  from  be- 
holding vanity.     Remove  from  me  the  way  of  lying."^ 

But  how  singular — yet  how  fraught  with  instruction — is  Agurs 
second  prayer !  All  are  ready  to  pray  against  poverty.  But  to 
deprecate  riches — •Oh!  deliver  me  from  this  muck-rake" — -that 
prayer' — as  Interpreter  remarked  to  Christiana — '  has  lain  by,  till  it 
is  almost  rusty.  •  Give  me  not  riches" — is  scarce  the  prayer  of  one 
of  ten  thousand."  Agur,  as  a  wise  man,  desired  the  safest  and 
happiest  lot — not — as  Israel  of  old — "  meat  for  his  lust,"*  but  food 
convenient  for  him,  measured  out  in  daily  allowance- — suitable  to 
his  need.  This  is  obviously  not  a  fixed  measure.  It  implies — not 
a  bare  sufficiency  for  natural  life,  but  a  provision  varying  according 
to  the  call,  in  which  God  has  placed  us.  '  If  Agur  be  the  master 
of  a  family,  then  that  is  his  cojupetency,  which  is  sufficient  to  main- 
tain his  wife,  children,  and  household.  If  Agur  be  a  public  person, 
a  Prince  or  a  Ruler  of  the  people,  then  that  is  Agur's  sufficiency, 
which  will  conveniently  maintain  him  in  that  condition."'"    Jacob, 

I  James  iv.  3.  •  Rom.  viii.  26,  "27.  3  Comp.  Gen.  iiiii.  26. 

*  1  .lohn  ii.  16.  3  jon.  ii.  8.  «  Ps.  cxix.  37,  39. 

■^  Pilgrim's  Progress.    Part.  ii.  s  Ps.  Ixiviii.  18. 

9  Comp.  I  Kings  iv.  -27.     "2  Kings  xxv.  30.     Jer.  iiivi.  "21. 
'"  Mede's  Sermon  on  Agvir's  Choice. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  507 

when  "he  had  become  two  bands,"  evidently  required  more,  than 
when  in  his  earher  hfe"Avitli  his  staff  he  had  passed  over  Jor- 
dan.'" What  was  sufficient  for  himself  alone,  would  not  have  been 
sufficient  for  the  many,  that  were  then  dependent  upon  him.  The 
immense  provisions  for  Solomon's  table — considering  the  vast  multi- 
tude of  his  dependents^ — might  be  only  a  competency  for  the  de- 
mand. The  distribution  of  the  manna  was  food  convenient — 
nothing  too  much,  but  no  deficiency.  "  He  that  gathered  much 
had  nothing  over ;  and  he  that  gathered  little  had  no  lack."^  And 
thus,  in  the  daily  dispensation  of  Providence,  a  little  m.ay  be  a  suffi- 
ciency to  one;  while  an  overflowing  plenty  is  no  superfluity  to 
another.  Only  let  Christian  self-denial — not  depraved  appetite — 
be  the  standard  of  competency.  Proud  nature  never  stoops  so  low.* 
The  Apostle  distinctly  traces  to  the  influence  of  Divine  teaching 
his  Christian  moderation  in  his  diversified  conditions  of  abundance 
and  of  want.^  Philosophy  may  have  inculcated  the  lesson.  But 
Almighty  grace  alone  can  command  the  practice  of  it. 

'  It  is  a  question' — says  Dr.  South — '  whether  the  piety  or  the 
prudence  of  this  prayer  be  greater."'  Agur  was  well  persuaded  of 
the  temptations  incident  to  these  two  opposite  conditions — the  van- 
ity and  lies  belonging  to  riches,'  the  discontent  and  occasion  of 
sin,  which  are  the  snares  of  jiovertij.  Yet  he  does  not  pray  abso- 
lutely against  these  states — only  submissively.  It  is  the  prayer  of 
his  choice — the  desire  of  his  heart.  God  would  graciously  exempt 
him  from  both,  and  bless  him  with  a  middle  condition.  Nor  does 
he  ask  this  for  the  indulgence  of  the  flesh.  He  deprecates  not  the 
trouble,  anxieties,  and  responsibilities  of  riches,  which  might  beto- 
ken an  indolent  self-pleasing  spirit ;  nor  the  miseries  and  suffer- 
ings of  poverty.  But  he  cries  for  deliverance  from  the  snares  of 
each  condition — Let  me  not  be  rich,  lest  I  he  full  and  deny  thee. 
Let  me  not  be  poor,  ^e.v^  I  steal,  and  take  the  name  of  iny  God  in 
vain. 

And  alas !  the  danger  of  these  results  is  but  too  evident.  Both 
extremes  are  the  borders  of  fearful  temptation.  Strange  and  irra- 
tional as  it  may  appear — such  is  the  depravity  of  our  nature,  that 
mercies  induce  neglect,  and  often  casting-off,  of  God.*  Lust  is  too 
strong  for  conscience.  Rarely  does  "  the  daughter  of  Tyre  come 
with  her  gift,  or  the  rich  among  the  people  entreat  the  favor"  of 
their  God.^  Too  often — the  more  we  receive  from  God,  the  less  he 
receives  from  us.'°  The  twining  thorns  choke  the  heavenly  plant.'^ 
And  as  we  prosper  in  the  flesh,  we  are  impoverished  in  the  spirit. 

1  Gen.  xxxii.  10.  2  1  Kings  iv.  22,  23. 

3  Ex.  xvi.  18.  <  Comp.  Ecc.  v.  10.     Hab.  ii.  5.     1  Tim.  vi.  9,  10. 

5  I  have  learned — I  have  been  instructed — expressions  taken  from  the  instruction  in 
the  Heathen  Mysteries.     Phil.  iv.  11,  12. 

6  Sermon  on  James  iii.  16.  ''  Ps.  Ixii.  9.  8  job.  xxi.  13,  14;  xxii.  17,  18. 
9  Psalm  xlv.  12. 

'"  Dent.  vi.  11,  12;  viii.  10—13;  xxxii.  15.  Hos.  xiii.  6.  "What  a  deep  knovsrledge 
of  the  heart  is  implied  in  that  petition  of  our  Litany  for  deliverance  in  all  time  of  wealth'. 
How  difficult  to  realize  the  time  of  wealth  as  the  time  of  special  need  I 

"  Matt.  xiii.  22. 


508  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

But  not  less  imminent  are  the  dangers  of  pinching  poverty.  And 
it  is  not  every  Christian,  that  can  iionorably  grapple  with  them. 
Dishonesty  is  a  besetting  temptation'  followed  up  by  perjury  to 
escape  punishment.^  Thus  two  commandments  are  broken,  and 
the  sinner  is  in  "  the  snare  of  the  devil,  taken  captive  by  him  at  his 
will."3 

The  '  golden  mean'  (for  so  even  a  Heathen  could  describe  it)^  is 
recommended  by  patriarchs,'  prophets,^  and  apostles.^  Nay,  our 
Lord  teaches  us  to  pray  for  it  in  terms  identical  with  this  petition. 
For  what  else  is  our  "daily  bread"  hut  food  convenient  for  us  'P 

We  must  however  be  careful  that  we  use  Agur's  prayer  in  his 
spirit.  Perhaps  the  Gospel  rather  teaches  us  to  leave  the  matter 
entirely  with  God.  Both  riches  and  poverty  are  his  appointment.' 
It  may  please  him  to  place  us  in  a  high  condition,  to  entrust  us 
with  much  riches,  or  to  exercise  us  with  the  trials  of  j)overty. 
Many  of  his  children  are  in  both  these  conditions.'"  And  shall  they 
wish  it  otherwise  1  Let  them  rather  seek  for  grace  to  glorify  him 
in  either  state.  Or  if  it  seem  lawful  to  pray  for  a  change  of  condi- 
tion, let  them  not  forget  to  pray  for  a  single  eye  to  his  glory — that 
his  wnll — not  ours — may  be  done  in  us.  '  Whithersoever  God  gives' 
—said  the  pious  Bishop  Hall — '  I  am  both  thankful  and  indifferent ; 
so  as,  while  L  am  rich  in  estate,  I  may  be  poor  in  spirit,  and  while 
I  am  poor  in  estate,  I  may  be  rich  in  grace.''' 

10.  Accuse  not  (hurt  not  with  thy  tongue,  Marg.)  a  servant  unto  his  master, 
lest  he  curse  thee,  and  thou  be  found  guilty. 

Let  not  this  Proverb  be  a  shelter  for  unfaithfulness.  How  much 
evil  goes  on  in  a  family,  because  those  that  are  privy  to  it,  and 
ought  to  inform,  shrink  from  accusing  a  servant  to  his  master.' 
'  They  must  not  make  mischief  in  the  house,  or  bring  themselves 
into  trouble.'  But  we  owe  it  alike  to  master''^  and  to  servant'^  not 
to  wink  at  sin.  We  may  owe  it  to  ourselves  to  accuse  a  servant 
to  his  master  for  injury  to  ourselves."  Yet  let  a  fellow  servant 
first  observe  our  Lord's  rule  of  privacy.'^  Let  every  exercise  of 
faithfulness  be  in  the  spirit  of  love.  Beware  of  the  busy  wanton- 
ness of  the  talebearer.'^  Never  make  trouble  for  trifles;  or  accuse 
the  servant,  when  he  may  not  have  the  full  liberty  and  power  to 

•  Chap.  vi.  30. 

2  Chap  xxix.  24.     Comp.  Lev.  vi.  2,  3;  xix.  11,  12.     Zech.  v.  3,  4. 

3  2  Tim.  ii.  2U. 

■1  '  Aurcam  quisquis  mediocritatem 
Dihgit,  tutus  .-arot  obsoloti 
Sortiibus  tecti,  caret  invidcndi 

Sobrius  aula.'  Horat.  Carm.  Lib.  ii.  10. 

5  Gen.  xxviii.  20.  «  Jer.  xlv.  5.  ^  Phil.  iv.  11,  12.     1  Tim.  vi.  6—10. 

»  The  learned  Mede  insists  upon  this  identity.  Things  fit  and  sufficient,  precisely 
answers  to  apTuv  cTrmaiaii.  Matt.  xiii.  1 1 — a  sufficiency,  as  it  were,  tn-i  r/ji-  uaiav,  ade- 
quate to  our  bein"'  and  support — bread  sufficient — the  bread  we  have  need  of. 

9  Riches  are  Sis  gift,  1  Kings  iii.  13.  Poverty  is  his  will,  Deut.  xv.  11.  Comp 
Job  i.  21. 

•»  Abraham — David — Solomon — with  Lazarus  and  the  heirs  of  his  kingdom,  Jam.  ii.  5. 
"  Works,  viii.  195.  '^  Matt.  vii.  12.  '^  Lev.  xix.  17. 

'<  Gen.  xxi.  25, 26.  '^  Matt,  xviii.  15.  '«  Lev.  zix.  16. 


EXPOSITION  OF  THE  BOOK  OF  PROVERBS.  509 

defend  himself.  When  conscience  does  not  constrain  us  to  speak 
— the  law  of  love  always  supplies  a  reason  for  silence.  The  Jewish 
servants  were  ordinarily  slaves,  for  the  most  part  crushed  by  their 
Master's  oppression.  Cruel  therefore  would  it  be  without  strong 
cause  to  heap  degradation  upon  a  sinking  fellow-creature  ;  for 
whom  the  Mosaic  law  prescril>ed  kindness  and  protection.' 

The  rule  however  may  be  more  generally  applied.  David  suf- 
fered severely  from  unkind  accusations  to  his  royal  Master.'' 
Those  who  take  the  most  eager  pleasure  in  finding  fault  are  usual- 
ly those,  who  can  least  bear  the  retort  upon  themselves.  Take 
heed,  lest  while  thou  art  exposing  "  the  mote  in  thy  brother's  eye," 
thou  he  reminded  to  thy  deeper  disgrace  of  "  the  beam  that  is  in 
thine  own  eye."^  A  curse  from  thy  injured  brother  may  not 
"  come  causeless  to  thee."^  The  motive,  which  plainly  actuated  the, 
accusation  of  the  adulteress,  only  retorted  shame  upon  the  accu- 
sers.  "The  conviction  of  their  own  consciences"^  brought  theii 
own  guilt  to  mind.  Should  not  this  remembrance  constrain  us 
needlessly  to  "  speak  evil  of  no  man  ?"^  Should  not  the  covering 
of  our  ow  n  infinitely  provoking  offences,  induce  us  gladly  to  cast  a 
covering  over  our  offending  brother,  where  the  honor  of  God  did 
not  forbid  concealment  V 

11.  There  is  a  generation  that  curseth  their  father,  and  doth  not  bless  their 
mother.  13.  There  is  a  generation  that  are  pure  in  their  own  eyes,  and  yet  is  not 
washed  from  their  fiUhiness.  13.  There  is  a  generation,  O  how  lofty  are  their 
eyes!  and  their  eyelids  are  lifted  up.  14.  There  is  a  generation,  u'hose  teeth  are 
as  swords,  and  their  jaw  teeth  as  knives,  to  devour  the  poor  from  off  the  earth,  and 
the  needy  from  among  men. 

Agur  here  gives  in  artificial  order  (as  in  some  of  the  Psalms)  his 
observations,  probably  in  answer  to  his  disciples'  inquiries.  He  de- 
scribes four  different  masses  that  came  uuiicr  his  eyes — not  a  few 
individuals — but  generations — a  race  of  men — like  a  large  stock 
— descending  from  father  to  son.  Truly  •'  the  thing  that  hath 
been,  is  that  which  shall  be  ;  and  that  which  is  done,  is  that  which 
shall  be  done  ;  and  there  is  no  new  thing  under  the  sun."^  For 
these  four  generations  belong  to  every  age.  They  always  have 
been,  and  always  will  be,  to  the  end  of  time. 

Take  the  first  generation.  AVhat  a  disgrace  to  human  nature  ! 
cursing  their  parents  !  Solon,  when  asked  why  he  had  made  no 
law  against  parricides,  replied,  that  he  could  not  conceive  of  any 
one  so  impious  and  cruel.  The  Divine  J^aw-giver  knew  his  crea- 
ture better — that  his  heart  was  capable  of  wickedness  beyond  con- 
ception^— of  this  wickedness  beyond  the  imaginaiion  of  the  heath- 
en sage.  He  has  marked  it  with  his  most  tremendous  judgment,*" 
The  cursing  of  a  parent  was  visited  with  the  same  punishment  as 

•  Deut.  xxiii.  15.  2  i  Sam.  xxii.  9,  10  ;  xxvi.  19. 
3  Matt.  \\\.  3—5. 

*  Comp.  Chap.  xXvi.  2.     Deut.  xv.  9.     1  Sam.  xxvi.  19.     Comp.  James  ii.  13. 
5  John  viii.  3—9.     Cotnp.  Matt.  xii.  2.  6  Tit.  iii.  2,  3. 

T  Eph.  iv.  31,  32.     Col.  iii.  12,  13.  s  Eccles.  i.  9.  »  Jer.  xvii.  9. 

>"  Verse  17;  xx.  20.     Deut.  xxi.  18—21 ;  xxvii.  16. 


510  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

the  blaspheming  of  GocP — so  near  does  the  one  in  sin  approach  the 
other.  The  rebel  against  his  parent  is  ready  to  "  stretch  out  his 
hand  against  God"  himself,  and  to  "run  upon  the  thick  bosses  of 
his  buckler."-  Many  are  the  forms,  in  which  this  proud  abomina- 
tion shows  itself — resistance  of  a  parent's  authority^ — contempt  of 
his  reproofs — shamelessly  defiling  his  name' — needlessly  exposing 
sin^ — coveting  bis  substance'' — denying  his  obMgation.^  Most  fear- 
ful is  the  increase  of  this  generation  among  ourselves.  Every 
village  bears  sad  testimony  to  this  crying  sin,  that  brings  down 
many  a  parent's  grey  hairs  with  sorrow  to  the  grave,  and  spreads 
anarchy  throughout  tlie  wiiole  land.  No  plea  of  extenuation  can 
be  allowed  to  justify  the  sin.  The  authority  of  parents,  even  in 
*,he  lowest  degradation,  must  be  respected,  even  when  we  dare  not 
— must  not,  follow  their  example.  But  what  can  be  done  to  stay 
the  threatened  invasion  of  this  devastating  flood  ?  Once  and  again 
let  us  remember,  ere  it  be  too  late — discipline — wise — tender — early 
discipline,  prayer — pleading — patient- — believing  prayer;  diligence 
— active — direct — -prudently  applied.  Will  not  our  God  in  the  use 
of  his  own  means  give  us  yet  to  praise  him  ?     Trust  and  doubt  not. 

In  what  Church  do  we  not  find  the  next  generation  1  The 
Pharisee  of  the  Gospel^  was  the  living  picture — pure  in  his  own 
eyes,  yet  not  washed  from  his  filthincss.  The  Laodicean  Church 
was  full  of  such  professors.'"  Indeed  everywhere  it  is  the  great 
work  of  Satan  to  delude  the  sinner  into  a  good  opinion  of  himself. 
He  estimates  himself  by  some  plausible  qualities,  or  some  course  of 
external  decorum,"  while  a  blind  infidel  as  to  that  depravity  of  his 
nature,  which^not  the  gross  acts  of  sin — gives  the  stamp  to  the 
whole  character.  Sometimes  partial  obedience  maintains  this  delu- 
sion ;  while  he  hides  from  himself  the  genuine  hypocrisy  of  secret 
reserves,  which  mars  all.'^  He  was  once  impure  ;  but  he  has  gone 
through  a  course  of  purifying  observances.  He  has  washed  him- 
self/ro^/i  his  fllthiness. 

We  often  see  this  self-deceiver  in  the  spiritual  Church,  exhibiting 
a  full  and  clean  profession  to  his  fellow-men  ;  while  himself — aw- 
ful thought ! — living  at  an  infinite  distance  from  God.'^  Salvation 
by  free  grace  is  his  creed,  and  he  will  contend  earnestly  for  the 
purest  simplicity  of  the  Gospel.  He  can  distinguish  accurately 
between  sound  and  unscriptural  doctrine.  Yet  his  conscience  is 
sleeping  in  the  "  form  of  godliness,"  while  his  heart  is  wholly  un- 
influenced by  "  its  power  !"'^  There  is  no  mourning  for  his  innate 
guilt  and  pollution,  no  sensibility  of  sin  in  his  thoughts,  objects, 
motives,  or  prayers  ;    no   perceptible  change  from  a  proud,  self- 

'  Lev.  XX.  9,  with  xxiv.  II — 16.  See  the  same  close  connection,  Isa.  xlv.  8,  9. 
3  Tim.  iii.  2. 

2  Job  XV.  25,  26.  3  2  Sam.  xv.  1—10. 

<  Deut.  xxi.  18—20.     1  Sam.  ii.  25.  5  o  gam.  xvi.  22.  «  Gen.  ix.  22. 

7  Jud.  xvii.  2. 

8  Matt.  XV.  4 — 6 — showing  the  identity  between  cursing  and  not  blessing  the  parent. 

9  Matt,  xxiii.  25—27.    Luke  xvi.  15  j  xviii.  10.     John  ix.  40,  41. 

w  Rev.  iii.  17,  18.  "  Matt.  xii.  20.     Rom.  vii.  9.     Phil.  iii.  6. 

>3  1  Sam.  IV.  13,  14.  '^  i  Cor.  xiii.  1.  »  2  Tim.  iii.  5. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  511 

willed,  or  worldly  spirit.  He  is  pure  in  his  oivn  eyes~m  his  own 
imaginary  view,  and  perverted  judgment !  Yet  until  he  be  dis- 
turbed in  his  complacency,  how  hopeless  his  condition  !• 

The  want  of  all  cheering  influence  is  a  plain  proof  of  self-de- 
lusion. Vital  religion  is  the  sugar  in  the  liquid,  which  impregnates 
the  whole  contents  of  the  cup.  The  path  may  be  thorny,  and  our 
light  darkness.  But  sweetness  will  be  mingled  in  our  sorrow,  even 
till  the  last  drop  in  the  cup  of  life  shall  be  spent.  The  formalist's 
religion  is  a  piece  of  polished  marble  in  the  cup,  externally  beauti- 
ful ;  but  cold  and  dead ;  impregnating  nothing  with  an  atom  of 
sweetness. 

The  power  of  this  self-delusion  is — that  man  has  no  natural 
conception  of  the  deep  stain  of  sin,  such  as  nothing  but  the  blood 
of  sprinkling  can  fetch  out.  The  man  of  God,  bathed  in  the  tears 
of  penitence,  cries  out  for  this  sprinkling  alone  to  "purge  him."^ 
The  tears  of  the  purest  repentance  in  themselves  are  impure  and 
abominable.3  It  is  not  the  exercise  of  a  day  to  know  the  full  extent 
of  our  corruption.  As  the  Lord  leads  us  into  the  light  of  our  own 
hearts,  we  behold  "  greater  and  yet  greater  abominations."*  The 
conscience  purged  from  sin  becomes  more  clear  for  the  discovery  of 
remaining  pollution.  Those  who  are  most  purified  will  have  the 
deepest  sensibility  of  impurity ,«  and  will  most  deeply  value  "  the 
fountain  opened  for  sin  and  uncleanness,"  with  its  free  invitation— 
"  Wash,  and  be  clean. "« 

Sinner !  if  thou  be  found  nmvashed  from  thy  Jilt  hiness.  must  it 
not  be  certain  exclusion  from  that  "  place,  into  wliich  shall  not  in 
any  wise  enter  any  thing  that  defileth  ?"^  Awful  indeed  will  be 
the  final  sentence—"  He  that  is  filthy,  let  him  be  filthy  still  !"^ 

The  next  ge7ieratio7i  provokes  our  sorrowful  amazement O 

hoiv  lofty  are  their  eyes  !  and  their  eyelids  lifted  yp.  Such  in- 
tolerable arrogance  !  What  greater  anomaly  does  the  conscience 
afliord  than  that  of  a  proud  sinner  !  his  eyelids  lifted  up,  instead 
of  bemg  cast  to  the  ground.  Such  is  his  self-confidence  even  in 
the  presence  of  his  God  !"  And  before  men— all  must  keep  their 
distance,  from  these  swelling  worms  !  We  may  see  this  pride  em- 
bodied in  a  system—"  the  Man  of  Sin  sitting  in  the  temple  of  God, 
showing  lumself  that  he  is  God  !'"»  We  may  see  it  in  w^orldly 
greatness— in  tlie  pride  of  Moab,"  and  the  prince  of  Tyre;'^  the 
boasting  Antiochus  ;'3  Haman  in  all  his  glory  ;'^  '•  Herod  arrayed  in 
his  royal  apparel  ;"'5  Nebuchadnezzar  in  his  self-pleasing  contempla- 
tion, before  the  severe  chastening  of  his  God  had  taught  him  the 
wholesome  lesson—"  Those  that  walk  in  pride  he  is  able  to  abase." '« 
In  a  lower  level,  it  is  the  pride  of  birth,  rank,  wisdom,  riches,  or  ac- 

1  Comp.  Chap.  iii.  7;  xii.  15;  xvi.  2;  xxviii.  11.  2  Psalm  li.  7. 

3  Job  ix.  30,  31.    Jer.  ii.  22.  4  7  Ezek.  viii.  7—15. 

5  Comp.  Rom.  vii.  9.     Phil.  iii.  6,  with  Rom.  vii,  14—24.     1  Tim.  i.  15. 

6  Zech.  xiii.  1.  7  Kev.  xxi.  27.  s  ji,.  xxii.  11. 

9  Comp.  Luke  xviii.  10 — 13.  lo  2  Thess  ii  3  4 

"  Isa.  xvi.  6.    Jer.  xlviii.  29.  12  Ez.  xxviii.  2—9.  "  Dan.  xi.  36,  37.' 

"  Est.  V.  U,  IS  Acts  xii.  21—23.  w  Dan.  iv.  30—37, 


512  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

complishments.  In  every  circumstance  is  this  high  look  specially 
hateful  to  God  ;'"'  and  the  day  is  appointed  in  his  own  purpose  for 
its  prostrate  humiliation.'^  Meanwhile  little  is  it  conceived,  how 
really  contemptible  this  pride  makes  its  deluded  votaries  appear  be- 
fore their  fellow-creatures.^  One  beam  of  the  Divine  glory ^  and 
one  sight  of  the  cross  of  Calvary* — must  at  once  dispel  their  vain 
splendid  illusion. 

The  last  generation  appears  before  us  as  a  monster  of  in- 
iquity. We  can  scarcely  draw  the  picture  in  its  full  colors.  Con- 
ceive of  brutes  w^th  iron  teeth — a  wild  beast  opening  his  mouth, 
and  displaying — instead  of  truth — swords  and  knives,  sharpened 
ready  for  their  murderous  work.^  Yet  withal,  these  cruel  oppress- 
ors are  marked  by  pitiful  cowardice.  They  vent  their  wantonness 
only,  where  there  is  little  or  no  power  of  resistance  ;  not  the  wolf 
with  the  wolf,  but  with  the  defenceless  lamb  ;  devouring  the  poor 
and  needy  from  off  the  earth  f  " eating  up  my  people' — not  like 
an  occasional  indulgence,  but  "  as  they  eat  bread"**- — their  daily  ap- 
petite— without  intermission.  Such  cruel  oppressors  appear  from 
time  to  time  as  a  chastening  curse  to  the  land.  Nay,  they  were 
found  among  the  rulers  of  God's  own  people,^  even  among  the 
teachers  of  religion,'"  cloaking  their  covetousness  under  the  garb  of 
special  holiness.  God  thus  shows  us  a  picture  of  man  left  to  him- 
self. When  the  reins  are  loosened  or  given  up,  is  there  any  length 
of  wickedness,  to  which  he  may  not  proceed  ? 

Indeed  the  four  generations  teach  us  this  same  lesson — most  val- 
uable, yet  most  humbling,  thoroughly  to  know.  Yet  so  depraved 
is  man,  that  nothing  is  so  much  hidden  from  him  as  himself. '^ 
He  keeps  a  good  opinion  of  himself,  by  keeping  the  light  out  of  the 
heart  and  conscience.  His  imagination  fancies  good,  where  there 
is  nothing  but  hateful  deformity.  Under  this  self-delusion — we 
deal  so  gently  and  tenderly  with  sin,  that  no  conflict  is  maintained 
with  it,  no  sorrow  or  burden  felt  concerning  it.  How  deeply  do  we 
need  the  searching  light  and  convincing  power  of  the  Spirit  of  God, 
to  show  us  our  abominations  ;  to  make  us  tremble  at  the  sight  of 
them  ;  and  to  let  us  see,  that  our  remedy  must  come  from  God  every 
moment ;  that  no  partial  change,  no  external  polish — nothing  less 
than  the  creating  power  of  God — can  reach  the  case  for  a  cure.'" 

Adored  indeed  be  the  grace  of  God,  if  we  be  not  in  one  or  other 
of  these  generations !  But  let  us  remember  "  such  were  some  of 
us" — either  disobedient  to  our  parents,  or  self-righteous  in  the 
church,  proud  and  contemptuous,  or  cruel  and  oppressive.  But  ive 
are  washed  from  our  fdlhiness. '^  Therefore^''  who  maket h  t hee 
to  differ?'^  is  the  grand  balancing  question,  when  we  are  disposed 

•  Chap.  vi.  17;  xxi.  4.     Comp.  Ps.  cxxxi.  1.  2  isa.  ii.  11—17;  iii.  16,  17. 

3  Ps.  ci.  5.  4  Comp.  Job  xlii.  5,  G.     Isa.  vi.  5.  5  phil.  ii.  4—8. 

5  Psalm  Ivii.  4. 

7  Ps.  X.  8,  9.  Eccl.  iv.  1.  Isa.  iii.  15.  Am.  ii.  6,  7;  viii.  4.  Mic.  ii.  1,  2.  Hab. 
iii.  14. 

8  Ps.  xiv.  4.  9  Am.  iv.  1.  Mic.  iii.  1—3.  Zcph.  iii.  3. 
i»  Matt,  xxiii.  14.  2  Pet.  ii.  3.  "  2  Kings  viii.  12,  13.  '2  Ps.  11.  10. 
w  1  Cor.  vi.  11.                                                                                     '^  lb.  iv.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  513 

to  forget  from  whence  we  were  raised,  and   to  whom  we  owe  all 
that  we  have  and  are  for  his  service. 

16.   The  horse-leach  hath  two  daughters,  crying.  Give,  give.  There  are  three 

things  that  are  never  satisfied,  yea,  four  things  say  not.  It  is  enough,  (wealth, 

Marg.)     16.   The  grave ;  and  the  barren  wornb ;  the  earth  that  is  not  filled  with 
water :  and  the  fire  that  saith  not.  It  is  enough. 

Agur  describes  in  an  artificial  mode  of  expression/  but  with  forci- 
ble imagery,  the  cravings  of  human  lust.  If  viewed  in  reference 
to  the  last  generation,  they  form  an  admirably  finished  picture  of 
the  merciless  and  avaricious  tyrant.  They  are  like  the  horse-leach, 
which  hath  two  daughters,  crying,  Give,  give.  They  are  like  the 
three  and  four  things,  the  grave — the  womb — the  earth,  and  the 
fire.^  But  with  a  more  general  reference,  tlie  figures  are  graphi- 
cally instructive.  The  horse-leach  with  its  two-forked-tongue  like 
two  daughters,  sucked  the  blood  with  an  insatiable  appetite.^ 
The  grave  opens  the  mouth  for  fresh  victims.^  The  barren 
womb  eagerly  covets  the  blessing.^  The  parched  earth,  after 
large  supplies,  still  thirsts  for  more.  The  fire — when  the  spark 
first  kindles  a  coal,  or  lights  upon  combustible  matter — never  ceases 
to  burn,  as  long  as  fuel  is  supplied  ;  and  in  many  a  disastrous  con- 
flagration, leaves  us  to  cry  out  in  fearful  wonder,  "  Behold  !  how 
great  a  matter  a  little  fire  kindleth!"^  And  yet  these  are  scarcely 
adequate  representations  of  that  insatiable  thirst  within,  that  never 
says — It  is  enough.  The  greater  the  portion,  the  greater  the  lust. 
Every  indulgence  provokes  the  appetite."  How  blessed  is  that 
state,  to  which  the  gospel  brings  us.  '-Having  food  and  raiment, 
let  us  be  therewith  content !"  What  a  merciful  deliverance  from 
that  "  destruction  and  perdition" — the  certain  end  of  lawless  lust  !* 
Happy  child  of  God  !  weaned  from  his  own  indulgence!  disciplined 
under  his  Father's  yoke  !  satisfied  abundantly  with  his  Father's 
love.  Whether  "  he  abound  or  suffer  need" — he  can  say — "  It  is 
wealth — I  am  full,  and  abound."*  Has  he  not  found  that,  which 
answers  every  demand,  supplies  every  need,  and  satisfies  every 
desire  ?  What  but  God  can  fill  the  soul,  which  God  hath  made, 
and  made  for  himself? 

17.  The  eye  that  mocketh  at  his  father,  and  despiseth  to  obey  his  mother,  the  ra- 
vens of  the  valley  shall  pick  it  out,  and  the  young  eagles  shall  eat  it. 

Agur  here  returns  to  the  first  generation — the  unnatural  despi- 
sers  of  their  parents.'"  He  had  before  described  their  character. 
Now  he  links  it  with  the  punishment.  Observe  the  guilt  only  of  a 
scornful  look — the  mocking  eye,  when  perhaps  not  a  word  is  spoke. 
Certainly  if  tLc  fifth  commandment  is  "the  first  with  promise,"'  it 

1  See  verses  21,  24,  27;  vi.  IG.    Am.  i.  3,  6,  9,  11,  13;  ii.  1,  4. 

2  HolJt^n.    Coinp.  Ps.  lix.  12,  14,  15.  3  Reformers'  Notes. 

'Non  nissura  cutem,  nisi  plena  cruoris  hirudo.' 

Hor.  Do  Arte  Poetica,  475. 
*  Chap,  xxvii.  20.  Hab.  ii.  5.  s  Gen.  xxx.  1.     I  Sam.  i.  6,  11. 

«  James  iii.  6.  '  See  Augustine's  Confess.  Lib.  iii.  c.  1 

8  1  Tim.  vi.  6—10.  »  Phil.  iv.  12,  18.  »"  Ver.  11.  "  Eph.  vi.  2. 

65 


514  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

is  also  the  first  with  judgment.  No  commandment  in  the  breach  of 
it  is  visited  with  more  tremendous  threatenings.  What  a  picture 
is  here  given  of  infamy  ?  Perhaps  the  case  of  Absalom  furnishes 
the  most  striking  illustration — a  self-willed  youth  and  rebel  against 
his  father  and  his  sovereign — made  a  spectacle  of  shame  before  his 
people  !'  the  vengeance  of  God  inflicting  the  punishmeni,  which 
was  due  at  the  bar  of  human  justice  !  But  we  may  observe  a  more 
general  illustration  of  the  frightful  picture.  How  many  confessions 
on  the  scaffold  have  borne  testimony,  that  the  first  step  towards  that 
untimely  end  was  contempt  of  parental  authority  and  restraint ! 
The  bodies  of  such  criminals  were  deprived  of  the  rites  of  burial — • 
exposed  either  on  the  gallows,  or  cast  out  into  the  valley,  as  meat 
for  the  fowls  of  the  air.'-  Thus  the  eye,  that  had  scornfully  mocked 
his  father,  became  the  choice  morsel  of  the  eagle  or  the  raven  of 
the  valley.^ 

But  even  where  there  is  no  such  literal  fulfilment,  the  curse  is  not 
the  less  sure.  Seldom  do  we  see  the  disobedient  rebels  prospering, 
and  blessed  in  their  own  children.  Retributive  justice  visits  them 
late, — but  certain ;  and  the  poignant  anguish  of  many  a  disap- 
pointed hope,  and  many  an  arrow  shot  from  iheir  own  bow,  may 
bear  to  them  the  message  of  their  chastising  Father — "  Thine  own 
iniquities  shall  correct  thee,  and  thy  backslidings  shall  reprove 
thee."^ 

18.  There  be  three  things  lohich  are  too  wonderful  for  me;  yea,  four  which  1 
know  not.  19.  The  loay  of  an  eagle  in  the  air  ;  the  way  of  a  serpent  upon  a  rock: 
the  way  of  a  ship  in  the  midst  (heart,  Marg.)  of  the  sea ;  and  the  icay  of  a  man 
loith  a  maid.  20.  Such  is  the  way  of  an  adulterous  tooman  ;  she  eatelh  and  icipeth 
her  mouth,  and  saith,  I  have  done  no  wickedness. 

The  kingdom  of  nature  is  full  of  wonders,  and  these  wonders  are 
full  of  instruction.  Where  the  philosopher  cannot  give  a  reason, 
the  humble  disciple  may  learn  a  lesson.  The  depths  of  nature  are 
the  figure  of  the  depths  of  sin — of  the  unsearchable  deceitful  heart.^ 
The  eagle  soars  in  the  air  with  so  lofty  and  rapid  a  flight,  that  the 
eye  cannot  follow  her  ivay.  It  leaves  no  scent  nor  footsteps,  by 
which  we  might  trace  it,  as  the  beast  on  the  ground.®  The  ser- 
pent on  the  sand  would  leave  its  mark.  But  the  serpent  on  the 
rock,  it  leaves  no  slime  like  the  worm — no  feathers  like  the  birds — 
who  then  can  mark  its  way  ?  The  ship — like  the  great  monster 
of  the  deep — "  maketli  a  path  to  shine  after  her.""     But  while  she 

1  2  Sam.  xviii.  9— 17. 

2  See  Gen.  xl.  19.    I  Sam.  xvii.  44—46.    2  Sam.  xxi.  10. 

3  Bochart  conceives  the  allusion  to  be  to  the  valley — Jer.  xxxi.  40 — where  probably 
the  dead  bodies  of  the  criminals  were  sent.  At  all  events  the  denial  of  the  rites  of  burial 
was  one  of  the  severest  marks  of  Divine  chastisement.  Conip.  Jer.  vii.  33;  xxii.  18,  19. 
The  Heathens  felt  this  deprivation  to  be  a  special  affliction.  Homer  represents  the  dying 
Hector  as  entreating  Achilles  not  to  <jive  his  l)ody  to  be  torn  by  his  Grecian  doers,  but  to 
restore  it  to  his  parents  for  burial.  Lib.  X.  337 — 343.  Virgil  also  represents  Falinurus 
as  entreating  .Eneas  either  to  throw  the  earth  himself  upon  his  body,  or  to  carry  it  with 
him  through  the  water,  rather  than  expose  it  to  the  birds  of  prey.    JEn.  VI.  363—371. 

*  Jer.  ii.  19.  '  lb.  xvii.  9.  «  Job  xxxix.  27. 

7  lb.  xli.  32.  Comp.  Ps.  civ.  26;  cvii.  23,  24.  This  figure,  and  that  of  the  eaijle,  as 
images  of  the  rapid  course  of  life,  are  finely  illustrated.     Wisd.  v.  II,  12.     Witsius  ad- 


ETXPOSITION    OF    THE    BOOK    OF    PROVERBS.  515 

ploughs  in  the  midst  {in  the  heart)  of  the  sea,  her  furrows  are 
quickly  closed  up,  and  her  way  is  untraceable.  Not  less  mysteri- 
ous is  the  xoay  of  a  jnan  with  a  maid.  Eminently  practised  is  the 
seducer  in  "  the  depths  of  Satan,"  and  a  thousand  arts  does  he 
practise  to  allure  the  affections  of  his  unwary  victim.  And  it  is 
often  as  difficult  to  penetrate  his  designs,  and  to  escape  his  snares, 
as  to  trace  the  way  of  the  eagle,  the  serjjent,  or  the  ship.  Let  this 
be  a  warning  to  young  and  inexperienced  females,  not  to  trust  to 
their  own  purity,  or  to  the  strength  of  their  own  resolutions,  or  to 
place  themselves  in  unprotected  situations.' 

Equally  unfathomable  are  the  devices  of  the  adulterous  woman 
to  entangle  her  prey,  and  to  deceive  her  unsuspecting  husband. 
Solomon  has  described  the  picture  with  graphical  and  minute  ac- 
curacy.'^  Such  a  course  of  abomination,  wickedness,  and  hypocri- 
sy, as  is  scarcely  to  be  conceived  !  indulging  her  sin  as  the  sweet 
morsel  under  her  tongue  ;  feasting  greedily  upon  her  "  stolen  wa- 
ter and  secret  bread, "^  yet  keeping  up  the  semblance  of  innocence 
and  purity  ;*  lolping  her  mouth,  to  prevent  all  suspicion,  suffering 
no  sign  of  the  action  to  remain.  A  woman  must  be  advanced 
very  far  in  the  way  of  sin,  before  she  can  present  so  unblushing  a 
front.  Yet  every  fresh  indulgence  of  lust  gives  rise  to  new  artifices, 
•'  hardening"  the  heart  more  fully  in  "  the  deceitfulness  of  sin."^ 
Its  fascinations  blind  it  to  its  real  character.  Let  then  the  first 
step  be  shunned — the  most  distant  path,  that  may  lead  to  tempta- 
tion. Where  shame  ceases  to  accompany  it,  the  ruin  of  the  victim 
is  accomplished.  Abundant  warning  is  given — solemn  instruction 
— many  beacons  in  the  path — to  show  the  certain  end  of  this 
flowery  road.^ 

mirably  defends  these  figures  as  worthy  of  inspiration,  against  the  sneers  of  neological 
critics.     Misc.  Sacra.  Lib.  i.  c.  xviii.  31 — 33. 

•  Ambrose  has  treated  fully  upon  these  four  figures.  Assuming  the  chapter  to  be 
written  by  Solomon,  he  explains  his  ignorance  of  them — '  not  that  he  was  not  able  to 
know  them,  but  because  it  was  not  a  time  for  him  to  know  them.'  The  way  of  the  eagle 
he  understands  to  be  the  ascension  of  Christ,  flying  back,  as  an  eagle  to  his  Father,  car- 
rying man  plucked  from  the  jaws  of  the  enemy  as  his  prey  with  him!  And  thouo-h  the 
ascension  was  visible,  yet  what  understanding  could  grasp  the  apprehension  of  such  Ma- 
jesty retiring  to  heaven  !  The  way  of  the  serpent  on  the  rock  shadowed  the  assaults  of 
Satan  upon  Christ — on  whom — as  on  a  rock — (unlike  the  first  man,  who  was  earth  and 
dust)  he  could  leave  no  mark — no  footsteps  of  his  malice.  The  pious  father  seems  to  be 
in  some  doubt  upon  the  third  image.  The  icay  of  the  ship  in  the  sea  is  the  way  of  God's 
church  through  the  sea  of  persecution.  This  ship  cannot  miscarry,  because  Christ  is 
lifted  up  on  the  mast  of  it — that  is — on  the  cross.  The  Father  sitteth  as  pilot  at  the  stern 
of  it.  The  Comforter  preserved  its  prow  !  Or — Christ  is  the  ship,  into  which  the  souls 
of  all  true  believers  do  go  up  ;  which,  that  it  may  be  carried  more  strongly  in  the  midst 
of  the  waves,  is  made  of  wood,  and  fixed  with  iron:  this  is  Christ  in  the  flesh.  And 
who  can  tell  the  way  of  this  ship,  either  in  the  womb  of  the  Virgin,  or  the  heart  of  be- 
lievers The  iray  of  a  7nan  in  his  youth  (LXX.  and  some  other  versions)  illustrates  the 
ways  of  our  Saviour  Christ  in  his  youth  upon  the  earth!  Such  puerile  crudities  are 
calculated  to  bring  ridicule  rather  than  reverence  to  the  sacred  book.  Yet  a  combined 
and  powerful  efl'ort  is  now  made  to  palm  the  Fathers  upon  the  church,  as  the  primary 
expositors  of  Scripture,  and  the  standard  of  faith  !  Many  patristic  expositions  of  the 
Proverbs  equally  gross  might  have  been  produced.  Apart  from  higher  ground — Can  we 
forbear  surprise,  that  men  of  taste  and  learning  should  affix  their  imprimatur  to  such  un- 
disciplined folly  of  interpretation  1 

2  Chap,  vu;  v.  6.  3  chap.  ix.  17.  *  Gen.  xxxix.  13—19. 

«  Heb.  iii.  13.  6  Chap.  v.  3— 5j  vii.  ^i— 27;  ix.  18. 


516  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

21.  For  three  things  the  earth  is  disquieted,  and  for  four  things  it  cannot  bear: 

22.  For  a  servant,  when  he  reigneth ;   and  a  fool,  lohen  he  is  filled  with  meat ; 

23.  For  an  odious  woman,  ivhen  she  is  married:  and  an  handmaid,  that  is  heir  to 
her  mistress. 

Next  to  things  which  were  unsearchable,  Agur  now  mentions 
some  things  that  were  intolerable — -things  for  which  the  earth  is 
disquieted — bringing  confusion  wherever  they  are  found.  Who 
does  not  naturally  condemn  things  out  of  place,  as  unsuitable  and  . 
unseemly  ?  Order  is  the  law  of  the  works  of  God  in  the  world,  no 
less  than  in  the  Church  ;^  and  any  breach  of  order  is  to  be  deprecat- 
ed. Four  such  evils  are  here  mentioned — two  connected  with  men 
— two  with  women — the  one  in  the  community — the  other  in  the 
family. 

The  first  evil  mentioned  is — a  servant  when  he  reigneth.  This 
is  a  serious  evil  in  the  family,  whether  it  arises  from  the  mis- 
management of  the  master, '^  or  from  his  own  intrigue.^  He  is  ob- 
viously out  of  place,  and  ruling,  where  he  ought  to  serve,  must 
bring  disorder.^  The  evil  is  far  greater  in  a  kingdom.  Men  of 
low  birth  may  indeed  rise  honorably  by  their  own  merit  to  a  high 
station.  God  may  call  them,  as  he  did  Joseph,^  to  reign.  The 
evil  is  the  advancement  to  power  of  ignorant  unprincipled  minions.* 
Men  of  a  mean  spirit  cannot  bear  to  be  raised.  Intoxicated  by  the 
sudden  elevation,  these  upstarts  show  themselves  not  only  fools  but 
tyrants  f  swelling  with  all  the  insolence  of  their  unseemly  honor. 
Such  was  the  enmity  of  Tobiah  the  Ammonite,^  and  the  misrule  of 
Hainan.^  What  national  evils  resulted  from  the  elevation  of  Jer- 
oboam !'"  What  anarchy  from  the  successful  usurpation  of  Zimri  !^' 
Well  therefore  might  the  reig?i  of  servants  be  deplored  as  a  com- 
ponent part  of  the  calamity  of  disconsolate  Zion  !'^  In  the  ordina- 
ry course  it  can  only  be  viewed  as  a  chastening  dispensation.^^ 
Let  us  acknowledge  with  thankfulness  our  deliverance  from  it. 

Then  look  at  the  fool  (not  an  idiot,  but  a  wilful  sinner)  when  he 
is  filed  with  meat.  Can  we  wonder  that  he  should  be  a  trouble 
—a  curse  ;  giving  the  reins  to  his  appetite,  and  becoming  yet  more 
devoid  of  understanding  than  before?  The  history  of  Nabal,  sunk 
into  brutishness  by  his  own  sensual  lust'^ — Elah  murdered  by  his 
servant,  whilst  "  drinking  himself  drunk  in  his  steward's  house"'^ — 
Belshazzar  giving  himself  over  to  the  lust  of  ungodliness'^ — all  these 
were  evils, /or  which  the  earth  was  disquieted,  and  which  it  could 
not  bear.     Filled  with  meat — with  "  surfeiting  and  drunkenness" 

I  Ecc.  iii.  11.     1  Cor.  xiv.  40.  2  chap.  xxix.  21.  3  Verse  23. 

<  Gen.  xvi.  4.  5  ib.  xiv.  b.  «  Chap.  xix.  10.     Eccl.  x.  5—7. 

T  Chap,  xxviii.  3.     This  danger  is  accurately  drawn  by  one  of  the  Classic  morahsts : — 
Asperius  nihil  est  humiU;  cum  surgit  in  altum  : 
Cuncta  ferit,  dum  cuncta  timet;  destevit  in  omnes, 
Ut  se  posse  putet;  nee  bellua  totrior  ulla  est, 
Quani  servi  rabiu.s,  in  libera  terga  furentis. 

Ciaudian,  Lib.  i.  quoted  by  Lavatcr. 
8  Neh.  ii.  10.  »  Est.  iii.  1.  '"  I  Kings  xi.  26—28;  xii.  30. 

"  Ib.  xvi.  9—20.     Comp.  2  Kings  viii.  12.  >2  Lam.  v.  8.  13  jga.  iii.  4,  5. 

14  1  Sara.  xxv.  9,  36,  37.  '^  i  Kings  xvi.  9,  lO.     Comp.  Hos.  vii.  5—7. 

16  Dan.  V.  1 — 4,  30.     Comp.  1  Sara.  xxx.  16.     1  Kings  xx.  16—18. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  517 

— they  were  set  forth  as  an  example  in  the  just  punishment  of  their 
wicked  folly. 

Look  again  into  the  inner  room  of  the  family.  What  is  the  ori- 
gin of  discord  and  palpable  misery  ?  A71  odious  woman  is  in  rule. 
She  quarrels  with  all  around  her.  Her  ungoverned  tongue  and 
temper  are  an  unceasing  source  of  agitation.  Had  she  known  her- 
self, much  better  for  her  never  to  have  entered  into  the  marriage 
bond,  than  to  become  the  inseparable  tormentor  of  her  husband 
and  family.^  Woman  is  to  man  either  his  greatest  curse  or  blessing. 
If  love  be  not  the  cement  of  the  sacred  union,  truly  will  it  be  a 
bond  of  misery,  from  which  only  the  special  mercy  of  God  can  de- 
liver. Let  the  worldly  portion  of  the  wife  be  the  last  consideration. 
Take   heed,  lest  worldly  glitter  open   a  door  for  remediless  misery. 

The  odious  woman,,  when  she  is  married,  if  she  be  in  authority, 
becomes  a  national  evil.  Jezebel  was  a  scourge  to  Israel — the 
spring  of  all  Ahab's  wickedness — that  brought  the  heavy  judgment 
of  God  upon  the  land.^  The  earth  was  disquieted  for  her,  and  at 
the  last  cast  her  out.^  Herodias  brought  upon  her  husband  and 
his  nation  the  guilt  of  the  blood  of  the  murdered  prophet  "  crying 
from  the  ground."^  If  marriage  be  the  ordinance  of  lust — not  of 
godliness  ;  what  wonder,  if  an  odious  woman  should  be  the  result 
—a  canker  to  every  domestic  comfort  ? 

The  last  evil  noticed  is  a  frequent  source  of  family  trouble — an 
handmaid  that  is  heir  to  her  /nistress.  Want  of  discipline,  sim- 
plicity, or  integrity  leads  to  waywardness  and  self-indulgence  ;  and 
the  house,  instead  of  being  under  wholesome  rule — becomes  a  prey 
to  envy  and  strife.  The  ill-regulated  connection  between  Abraham 
and  Hagar,  when  the  servant  became  heir  to  her  mistress — occu- 
pying her  mistress's  place  with  her  husband — became  the  source  of 
most  baneful  contention.'  Our  own  history  presents  sad  illustra- 
tion of  this  intolerable  evil.  Anne  Boleyn  and  Jane  Seymour  were 
handmaids,  and  unhappily  heirs  to  their  respective  mistresses, 
while  living  in  the  atlections  of  the  sovereign.  The  royal  example 
of  selfishness  and  lust  was  a  national  grievance,  in  which  tlie  hand- 
maids were  not  w^iolly  guiltless. 

Nor  are  such  cases  unknown  in  modern  society.  Anhandm,aid 
treated  with  that  tender  familiarity,  which  breaks  down  the  Divine 
barriers  between  the  several  ranks — has  sometimes  offensively  be- 
come heir  to  her  mistress.  Either  she  has  succeeded  to  her  pro- 
perty— perhaps  to  the  exclusion  of  more  rightful  claimants  ;•*  or 
risen  to  her  place  by  marriage  with  her  master — an  ill  assorted 
union — like  that  above-mentioned — usually  productive  of  much 
family  dissension. 

How  needful  is  it  to  preserve  consistency  in  every  part  of  oui 
profession  !  Oh !  let  us  look  carefully  to  it,  that  no  want  of  wis- 
dom, godly  contentment,  or  self-denial,  brings  reproach  upon  that 

1  Chap.  xxi.  9,  19  ;  xxvii.  15.  2  i  Kings  xvi.  31 ;  xxi.  25. 

3  2  Kings  ix.  30—37.  <  Matt.  xiv.  8. 

5  Gen.  xvi.  1—6.  «  Chap.  xxix.  21. 


518  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

worthy  name,  by  which  we  are  called ;  that  there  be  no  spots,  that 
mar  that  adorning  beauty,  which  might  attract  those  around  us  to 
the  ways  of  God. 

24.  There  be  four  things,  which  are  Utile  upon  the  earth,  but  they  are  exceeding 
ifise  :  (wise,  made  wise,  Marg.)  25.  The  ants  are  a  people  not  strong  ;  yet  they 
prepare  their  meat  in  the  summer  :  26.  The  conies  are  but  a  feeble  folk  ;  yet  make 
they  their  houses  in  the  rocks  ;  27.  The  locusts  have  no  king ;  yet  go  they  forth  all  of 
ihem  by  bands  ;  28.  l^ie  spider  taketh  hold  with  her  hands,  and  is  in  king's  palaces. 

God  teaches  us  by  his  works  as  well  as  by  his  word,'— by  his 
works,  small  as  well  as  great.  He  instructed  Job  by  Leviathan 
and  Behemoth.^  Here  he  instructs  us  b}'^  the  ants  and  the  conies. 
And  yet  in  the  minute  creation  his  splendor  shines  as  gloriously  as 
in  the  more  majestic.  Agar  had  before  mentioned  four  things  that 
seemed  great,  but  were  really  despicable.  Here  he  produces  four 
things  little  iipon  the  earth,  hut  exceeditig  loise.  Therefore  de- 
spise them  not  for  their  littleness  :  but  admire  the  wonder-working 
hand,  which  hath  furnished  these  little  creatures  with  such  suffi- 
cient means  of  provision,  defence,  and  safety.  As  has  been  beauti- 
fully remarked — 'God  reigns  in  a  community  of  ants  and  ichneu- 
mons as  visibly,  as  among  living  men  or  mighty  seraphim.'^  Truly 
nothing  was  made  for  nought.  The  world  of  insects  shows  that, 
which  will  put  to  blush  our  higher  world  of  reason.  Yes — these 
four  remarkable  instances  of  Almighty  skill — the  natures  and  habits 
of  these  four  little  animals — teach  many  useful  and  important  les- 
sons ;  and  "  he  that  hath  ears  to  hear  may  hear"  words  of  suitable 
wisdom,  rebuke,  direction,  and  encouragement  for  himself. 

'Industry  is  commended  to  us  by  all  sorts  of  examples,  deserving 
our  regard  and  imitation.  All  nature  is  a  copy  thereof,  and  the  whole 
world  a  glass,  wherein  we  may  behold  this  duty  represented  to  us. 
Every  creature  about  us  is  incessantly  working  toward  the  ends  for 
which  it  was  designed  :  indefatigably  exercising  the  powers  with 
which  it  is  endued  ;  diligently  observing  the  laws  of  its  creation.'^ 
The  ants  have  already  been  our  teachers^ — a  people  not  strong  f 
indeed  so  weak,  that  thousands  are  crushed  by  one  tread  of  the 
foot ;  yet  tvise  in  preparing  their  meat  in  the  swamer.  A 
quickening  sermon  do  these  little  insects  preach  to  us  !  They 
make  preparation  for  the  coming  winter.  What  must  be  the 
thoughtlessness  of  making  no  provision  for  the  coming  eternity ! 
whiling  away  life  in  inactivity,  as  if  there  was  no  work  for  God — 
for  the  soul — for  eternity  !  Shall  not  we  learn  to  be  wise  betimes; 
to  improve  the  present  moment  of  salvation ;  not  to  wait  for  the 
winter — the  verge  of  life,  when  that  grace — offered  now — shall  be 

1  The  stupid  beasts  reprove  our  ingratitude  (Isa.  i.  3).  Tiie  fowls  of  the  air,  our  in- 
attention (Jer.  viii.  7) ;  our  unbelieving  carefulness  (Matt.  vi.  26)  :  and  anxious  fears  (lb. 
X.  29— 31). 

2  Job  xl.  xli.  3  McCheyne's  Life,  p.  34. 
*  Barrow's  Sermons  on  Industry                                     5  Chap.  vi.  6 — 8. 

6  The  term — nation  or  people  is  applied  to  the  animal  creation,  Joel  i.  6;  xi.  2.  This 
IS  &  frequent  classical  allusion.  Homer  spoke  of  a  nation  of  frogs  (Odyss.  2.  1.  73);  Vir- 
gil, of  fishes,  Geor.  iv.  430. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  519 

offered  no  more  ?  Sinner !  if  all  be  lost  by  thy  indolence,  wilt  not 
thou  be  the  great  loser?  What  else  hast  thou  to  do,  but  to  pre- 
pare for  eternity?  What  hope  canst  thou  have  of  heaven  at  the 
last,  if  thou  hast  never  seriously  thought  of  heaven  before  ?  Oh  ! — 
ere  it  be  too  late — throw  thyself  at  his  feet,  whose  heart  overflows 
with  love.  If  thou  art  ready,  "  all  things  are  ready."  Exclusion 
is  with  thyself,  not  with  thy  Saviour.' 

The  ants  are  a  people  not  strong.  Yet  what  people— beside 
their  wisdom — more  diligent— more  persevering — more  effective? 
Indeed  '  tiie  union  of  so  many  noble  qualities  in  so  small  a  corpuscle 
is  one  of  the  most  remarkable  phenomena  in  the  works  of  nature.'^ 
Weakness,  then,  is  no  excuse  for  indolence — no  occasion  of  des- 
pondency. Is  it  not  rather  the  cheering  exercise  of  faith  ?3  "  The 
worm  shall  thresh  the  mountains."^  To  the  diligent  "  laborer  shall 
be  given  the  meat,  that  endureth  to  everlasting  life."^  In  helpless 
depmidence  "  working  out  his  salvation,"  his  "  labor  shall  not  be  in 
vain  in  the  Lord."" 

As  the  ants  prepare  their  meat^  so  the  conies  their  refuge. 
Feeble  folk  as  they  are,  they  secure  themselves  from  impending 
danger,  by  making  their  houses  in  the  holes  of  inaccessible  rocks.^ 
Thus  what  they  want  in  strength  they  make  up  in  wisdom.  Not 
less  feeble  are  we — not  less  exposed  to  assault.  And  is  not  our  re- 
fuge—like theirs — "  the  munition  of  rocks  T'^  Are  we  then — Uke 
them— making  our  house— our  home— there?  abiding  in  our  shel- 
ter in  conscious  security? 

Observe  again  the  instinct  of  the  locusts.  Some  insects — like 
the  bee — are  under  monarchical  government.  But  the  locusts 
have  no  king.  Yet  how  wonderful  is  their  order— ^oin^  forth 
all  of  them  by  bands— \\ke  an  army  with  unbroken  ranks,  and 
under  the  strictest  discipline  !^     Jerome   mentions  what   he  had 

1  Luke  xiv.  16 — 24.    John  vi.  37. 

2  Paxton's  Natural  History  of  the  Scripture,  p.  97. 

3  2  Cor.  xii.  9,  10.  ■*  Isa.  xh.  14—16.  5  Johnvi.  27. 
'6  Phil.  4,  12,  13.  1  Cor.  xv.  58.  Chrysostom  ingeniously  remarks  upon  the  won- 
ders of  Divine  wisdom,  in  inspiring  so  minute  a  body  with  such  a  perpetual  desire  for 
labor;  teaching  us  so  strongly  the  lesson— not  to  affect  softness  and  delicacy,  or  to  fly 
from  toil  and  labor.  He  adds— that  the  wise  man,  sending  us  to  learn  of  these  little  crea- 
tures—is  just  as  we  should  in  our  families  put  to  shame  the  disobedience  of  the  elder 
children,  by  pointing  to  the  little  ones—'  Behold  one  much  younger  and  smaller  than 
yourself;  yet  how  pliable  and  ready  he  is  to  do  as  he  is  bid  !'  Horn.  xii.  ad  Pop. 
Antioch.                                                                              .   .                  .      ,       ,  •  .  i 

-'  Ps  civ.  17.  There  is  much  difficulty  in  determining  this  animal,  which  was  reck- 
oned among  the  unclean  (Lev.  xi.  15.  Deut.xiv.  7).  Dr.  Shaw  (with  whom  Parkhurst 
agrees)  considers  it  to  be  '  the  Daman  of  Mount  Libanus— though  common  in  other  parts 
of  Syria  and  Palestine— of  the  rabbit  size  and  form.  As  its  usual  residence  and  refuge  is 
in  the  holes  and  clefts  of  the  rocks,  we  have  so  far  a  presumptive  evidence,  that  this  crea- 
ture may  be  the  coney  of  the  Scriptures.'  Travels,  vol.  ii.  160, 161.  Mr.  Bruce  strongly 
confirms  this  account  from  his  own  observation— adding,  '  He  is  above  all  other  animals 
so  much  attached  to  the  rock,  that  I  never  once  saw  him  on  the  ground,  and  trom  aniong 
larcre  stones  in  the  mouth  of  caves,  where  is  his  constant  residence.  He  is  m  Jud»a, 
Pafestine,  and  Arabia,  and  consequently  must  have  been  known  to  Solomon.  See  his 
Travels,  v.  pp.  .139—147.  .    , 

'  Gaudet  in  effossis  habitare  cuniculus  antris. 

Mart.  Epig.  Lib.  xiii.  Ep.  58. 

8  Isa.  xxxiii.  16.     Comp.  Ps.  xci.  1,2.  ^  See  the  picture.     Joel  ii.  7,  8,  25. 


520  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

lately  seen — '  When  the  swarms  of  locusts  came,  and  filled  the 
lower  region  of  the  air,  they  flew  in  such  order,  by  the  Divine  ap- 
pointment, and  kept  their  places  as  exactly,  as  when  several  tiles 
or  party-colored  stones  are  skilfully  placed  in  a  pavement,  so  as  not 
to  be  an  hair's  breadth  out  of  their  several  ranks."  Do  not  these 
little  insects  read  to  us  a  lesson  on  the  importance  of  unity  and 
unanimous  movement  ?  Here  is  not  an  ungoverned  disorderly 
multitude  flying  in  different  directions.  But  all  go  forth  by  bands. 
All  keep  their  ranks.  Many  professors — instead  of  going  by 
hands — prefer  an  individual  course.  They  belong  to  no  cohort. 
They  are  under  no  discipline.  This  unsettled  principle  can  never 
issue  in  a  Christian  steadfastness.  Unity — not  diversity — brings 
"  the  good  thing  of  the  heart  established  with  God."^  The  strength 
of  the  Church  is — not  as  an  army  of  irregular  soldiers,  regiments 
in  loose  disorder,  unconnected  with  each  other ;  but  when  she 
goeth  forth  by  bands — united  ;  concentrated  ;  well  disciplined  ; 
every  oflicer  at  his  post ;  every  soldier  in  his  ranks ;  each  under 
rule — helpful  to  each  other  and  to  their  great  cause  !^  "When 
shall  it  once  be?"  Lord,  heal  our  unhappy  divisions.  Unite  our 
energies  '  in  one  holy  bond  of  Truth  and  Peace,  of  Faith  and 
Charity.'^ 

And  what  lessons  does  the  spider  teach  of  ingenuity,  patience, 
and  untiring  labor  and  perseverance  !  '  Its  claws  or  spinning-or- 
gans serve  both  as  hands  and  eyes  to  the  animal.'^  She  forms  hei 
web  against  the  walls,  as  if  she  took  hold  of  them  loith  her  hands. 
She  frames  her  flne-spun  house  with  such  exactness  of  proportion, 
as  if  conversant  with  mathematical  rule.*^  She  steals  her  way 
alike  into  the  cottage  of  the  poor,  and  the  Jdng^s  palaces  ;  as  if  God 
would  instruct  even  the  great  ones  of  the  earth  by  this  pattern  of 
diligence.  Such  assiduity — -such  '-dihgence"  in  the  work  of  our 
high  calling — if  it  shall  not  bring  us  into  the  king^s  palaces,''  will 
ensure  the  full  reward  of  the  man,  whom  the  Great  "  King  de- 
lighteth  to  honor."^ 

How  many  of  us  stand  condemned  by  the  sermons  of  these  little 
insects  !     Are  v.'c  too  proud  to  learn,  or  too  careless  to  attend  to, 

1  Quoted  by  Lowtb  on  Joel,  ut  supra.  The  mystical  locusts  have  a  king.  Comp. 
Rev.  ix.  3 — 11. 

2  See  Heb.  xiii.  9.  3  Comp.  Numb.  ii. 

^  Prayer  for  Unity  in  the  Service  of  Accession — a  most  suitable  and  spiritual  pleading 
with  the  God  of  Peace. 

s  Kirby's  Bridgewater  Treatise,  vol.  ii.  186. 

6   '  Who  made  the  spider  parallels  design, 

Sure  as  Demoivre,  without  rule  or  line.' — Pope. 

7  See  chap.  xxii.  29. 

8  Interpreter  expounded  this  figure  to  Christiana — '  that  as  the  venomous  spider  hung 
by  her  hands  by  the  wall ;  so — how  full  of  the  venom  of  sin  soever  we  be,  yet  we  may 
hij  the  hand  of  faith  laij  hold  of,  and  dwell  in,  the  best  room  that  belongs  to  the  King's 
house  above.'  Pil.  Prog.  Part  ii.  Perhaps  the  lesson  is  not  less  true  than  important,  yet 
our  inimitable  allegorist  we  judge  to  have  in  this  picture  pressed  his  imagination  beyond 
due  bounds.  Accommodation  may  admit  of  far  greater  latitude  than  exposition ;  though 
even  here — as  the  Writer  would  remember  for  himself— a  sober  discipline  must  he. 
exercised. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  521 

the  humbling  but  most  valuable  lessons  taug-ht  in  the  school  of  in- 
struction ?     "  A  wise  man  will  hear,  and  will  increase  learning."' 

29.  There  he  three  things  which  go  well,  yea,  four  are  comely  in  going ;  30.  A 
lion,  which  is  strongest  among  beasts,  and  turneth  not  away  for  any ;  31.  A  grey- 
hound :  (a  horse — girt  in  the  loins,  Marg.)  an  he-goat  also ;  and  a  king,  against 
whom  there  is  no  rising  up. 

Agur  naturally  lingers  upon  this  vast  field  of  natviral  wonders, 
such  a  splendid  exhibition  of  the  Divine  perfections  !  the  source  of 
so  much  light  to  the  world,  before  the  Book  of  Revelation  was  fully 
opened. '^  After  having  mentioned  some  striking  instances  of  wis- 
dom, he  now  singles  out  a  few  objects,  which  appeared  to  him  re- 
markable for  their  comeliness  in  goiiig — the  firm  and  stately  walk 
of  the  liott^ — fearless  and  proud — ?ioi  turning  away  for  any  ; 
the  graceful  form  and  the  elegant  and  swift  movements  of  the 
grey-hound  ;^  the  he-goat  at  the  head  of  the  flock,  their  guide  and 
protector ;  and  the  majesty  of  the  king,  inspiring  all  who  approach 
him  with  reverence  for  his  authority,  and  not  suffering  any  rising 
lip  against  the  exercise  of  his  power.^  From  all  these  many  prac- 
tical lessons  may  be  learned  by  the  man.  "  who  will  be  wise  and 
observe  these  things." 

Let  us  have  regard- -not  only  to  the  various  duties  of  the  Chris- 
tian life,  but  also  to  the  manner  and  spirit  of  their  performance. 
Cultivate  not  only  the  integrity,  but  the  comeliness  of  the  Chris- 
tian character — "  the  beauty"  and  uniformity  of  "  holiness  ;"  that 
there  be  nothing  mishapen  or  distorted  ;  that  there  be  just  propor- 
tion in  all  the  parts  and  features.  Christians  should  be  attractive 
and  engaging  by  the  courtesy  of  their  general  demeanor.  It  is 
not  enough  to  observe  "whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatso-sver  things  are  just,  whatsoever  things 
are  pure." — But  "  whatsoever  things  are  lovely  —luhatsoever  things 
are  of  good  report — think  on  these  things."^  Any  manifest  want 
of  comeliness  in  our  going  repels  the  world  from  the  gospel  of 
Christ.  '  If  we  desire  to  reign  in  heaven,  we  must  present  our- 
selves there  with  this  beautiful  crown,  from  whence  radiate  all 
kinds  of  virtue  and  praise."' 

Nor  let  us  forget  to  imitate  the  features  of  this  co?neliness  here 
portrayed  ;  to  be  fearless  as  the  lion^  when  pursuing  the  path  of 
duty,  not  turning  away  for  any  f  to  desire  the  eager  spring  of 
the  greyhound  in  our  heavenly  course  ;  to  be  useful  as  the  he-goat, 

1  Chap.  i.  5.  2  Job  xii.  7—10.  3  See  Homer's  fine  description,  II.  M.  299. 

'•  This  name  is — as  Mr.  Holden  remarks — '  of  doubtful  import.'  Tlie  Hebrew  is  'girt 
m  the  loins' — a  general  phrase — admitting  of  a  great  variety  of  conjecture,  so  that  Poole 
(Synopsis)  considers  him  to  be  wisest,  '  who  confesses  he  knows  not  what  it  is.'  Our 
translation  is  however  as  well  supported  as  any  other.  Some  conceive  it  to  be  a  leopard. 
.\nd  perhaps  this  conjecture,  combined  with  the  lion  and  the  he-goat,  has  given  rise  to  the 
absurd  ideality  of  some  Rabbinical  and  Romanist  expositors  (not  wholly  discounten- 
anced by  mor.e  respectable  names),  who  consider  these  four  creatures  to  be  prophetical  of 
the  four  great  monarchies.  Dan.  viii.  The  reader  may  readily  conceive  the  extent  of 
fancy  requisite  to  maintain  this  interpretation. 

5  Ecc.  viii.  2 — 4.  6  Phil.  iv.  8.  ^  Daille  on  Phil.  iv.  8. 

3  See  Neh.  vi.  3,  11. 

66 


522  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

as  the  leader  of  a  godly  band ;  and  to  maintain  our  proper  au- 
thority in  any  place  of  trust — as  parents  or  guardians  of  families, 
and  not  to  allow  any  i^ising  up  against  it. 

32.  Iflhnu  hast  done  foolishly  in  lifting  up  thyself,  or  if  them  hast  thought  evil, 
lay  thine  hand  upon  thy  mouth.  33.  Purely  the  churning  of  milk  bringeth  forth 
butter,  and  the  wringing  of  the  nose  bringeth  forth  blood ;  so  the  forcing  of  wrath 
bringeth  forth  strife.^ 

This  evidently  applies  to  the  preceding  illustration — a  king 
against  wliom  there  is  no  rising.  But  if  thou  hast  lifted  up  thy- 
self'n\  despising  his  authority  f  or  even  if  thou  hast  but  thought 
evil — lay  thine  hand  upon  thy  mouth.,  restraining  the  ebullition  in 
silent  and  humble  submission.^  As  a  general  rule,  however,  we 
maybe  thankful  for  the  caution.  If  we  haxe  done  foolishly  by 
provoking  irritation,  iii  lifting  up  ourselves.,  at  least  in  some  evil 
thought^  against  a  brother ;  quench  the  rising  spark,  ere  it  kindle 
into  a  flame.  "  The  thought  of  foolishness  is  sin."^  Yet  it  is 
more  sinful,  when  it  forces  its  passage  to  the  mouth.  Words  in- 
crease the  sin,  show  more  of  its  power,  and  are  more  hurtful  to 
others.  Obviously  it  is  wise  to  lay  our  hand  upon  our  mouth. 
and  to  restrain  the  expression,  when  we  cannot  prevent  the  thought. 
Better  to  keep  in  the  infirmity,  than  to  give  it  vent.  But  when, 
instead  of  the  hand  laid  upon  the  mouth.,  there  is  no  discipline, 
guard,  or  restraint,  "  the  mouth  of  the  fool  poureth  out  foolish- 
ness ;"^  overflowing  at  the  lips,  and  bringing  a  flood  of  trouble  upon 
the  soul.6  How  much  more,  when  the  proud  worm  lifts  up  itself 
against  the  Great  King  !  The  foolishness  even  of  an  evil  thought 
against  him  is  such,  as  no  tongue  can  express.  The  Lord  hum- 
ble us  with  a  tender  sensibility  of  this  sin  !  "  Behold  !  I  am  vile  : 
what  shall  I  answer  thee?  I  ivill  lay  mine  hand  upon  my 
mouth.^''' 

Towards  man  however  it  is  often  the  forcing  of  wrath — not 
natural  irritation.  A  peaceable  man  may  be  goaded  to  anger  f  as 
the  violent  shaking  of  the  milk  in  the  churn  bringeth  forth  but 
ter  ;  or  the  u-ringing  of  the  nose  bringeth  fortlt  blood.  The  ac- 
tion of  force  works  what  would  not  otherwise  have  been  done.  But 
fearful  is  the  strife  of  this  forced  wrath.  Sihon  thus  provoked  his 
own  ruin" — the  Ephraimites  stirred  up  a  murderous  strife'" — Asahel 
sharpened  Abner's  spear  by  his  wilful  waywardness"- -Amaziah 
plunged  into  destruction  by  the  strife  of  the  forced  wrath  of  Joash. 
who  was  disposed  to  peace  and  quietness.'-  How  multiplied  are  the 
sources  of  misery — the  fruit  of  ungovernable  temper  and  self-will  ! 
"Only  by  pride  Cometh  contention;'"^  and  where  that  contention 
may  end,  who  can  say  ?     '  I  am,  and  profess  to  be' — said  the  godly 

1  '  Whoso  chyrneth  mylck  maketh  butter ;  he  that  rubbcth  his  nose  niaketh  it  blede' 
and  he  that  causeth  wrath  bryngeth  fortli  strife.' — Bp.  Coverdalc. 

2  Rom.  xiii.  1,  2.  3  Comp.  Chap.  xvii.  28.     Job  xxi.  5.  •>  Chap,  xxiv,  9, 
5  Chap.  XV.  2.                  6  Chap.  xv.  18;  xvi.  28,  29;  xvii.  14;  xviii.  7. 

7  Job  xl.  4,  5.  8  Chap.  xv.  1 ;  xxvi.  21 ;  xxix.  22. 

9  Num.   xxi.  23,  24.  i"  Jud.  xii.  1—6.  »  2  Sam.  iii.  22,  23. 

«  2  Chron.  xxv.  17—23.  '3  chap.  xiii.  10. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  523 

Bishop  Hall — 'as  the  terras  stand,  on    neither,  and   yet  on  both, 
parts  ;  for  the  peace  of  both  ;   for  the  humor  of  neither.' 

An  humble  heart  would  repress  the  sparks  of  this  unholy  fire. 
A  sorrowful  spirit  for  the  sins  of  our  thoughts,  would  be  a  compo- 
nent part  of  the  cure.'  We  should  not  readily  indulge  the  sin,  for 
which  we  had  been  truly  humbled  before  our  God.  Whereas  in 
the  want  of  this  genuine  spirit,  how  reluctant  we  are  to  acknow- 
ledge our  offence  towards  each  other  !  We  can  always  find  some 
good  reason  for  lifting  up  ourselves^  or  for  thinking  evil.  And 
how  hard  it  goes  with  our  proud  tempers  to  be  the  first  to  lay  our 
hands  upon  our  mouths !  How  much  more  ready  are  we  to  open 
our  mouths  in  self-justification,  than  in  self  abasement !  Thus  in- 
stead of  quenching,  roe  force^  wrath.  Instead  of  the  "  meekness  of 
wisdom,"  there  "  is  envy  and  strife,  confusion,  and  every  evil  work  f^ 
enmity  between  nominal  professors  of  the  gospel,  and  distance  even 
between  those,  who  believe  themselves  to  be  members  of  the  same 
body,  heirs  of  the  same  inheritance,^  and  bound  by  the  same  obliga- 
tion to  love  one  another.^  Oh  !  hasten  the  blessed  time,  when  the 
Church  shall  be  fully  transformed  into  the  image  of  the  Divine 
Lord  ! — when  it  shall  be  a  Church  of  perfect  love  in  a  world  of 
love  ! 


CHAPTER   XXXI. 


1.  The  jcords  of  King  Leinuel,  the  prophecy  that  his  mother  taught  him. 
2.   What,  my  son  ?  and  what,  the  son  of  my  ivomb  ?  and  what,  the  son  of  my  vows  ? 

Of  King  Lemuel  we  know  no  more  than  of  the  prophet  Agur  in 
the  last  chapter.5  AH  that  we  know  is,  that  he  was  endowed  like 
many  of  God's  people,^  with  the  invaluable  blessing  of  a  godly 
mother ;  who,  like  Deborah  of  old,^  was  honored  of  God,  to  be  the 
author  of  a  chapter  of  the  Sacred  Volume. 

What  an  animating  burst  from  the  yearning  of  a  mother's  heart ! 
What !  my  son — the  son  of  my  wofnb — of  my  vows  !     Happy 

>  Eccl.  vii.  4.  2  Jam.  iii.  13,  16.  3  Eph.  iv.  4—6.  i  John  xiii.  34,  35. 

5  Both  have  been  iJentified  with  Solomon's  though  without  any  historical  evidence. 
It  seems  unlikely,  that  Solomon,  having  given  his  own  name  more  than  once  in  this  book 
(chap.  i.  1  ;  X.  1),  should  give  two  mystical  names  at  the  close  without  any  distinct  per- 
sonal application.  Nor  is  there  any  Scriptural  testimony  in  favor  of  Bathsheba,  that 
would  lead  us  to  stamp  her  with  this  peculiar  honor  as  one  of  the  writers  of  God's  word. 
'The  admonitory  verses  composed  for  King  Lemuel  by  his  mother,  when  in  the  flower 
of  youth  and  high  expectation,  are  an  inimitable  production,  as  well  in  respect  to  their 
actual  materials,  as  the  delicacy,  with  which  they  are  selected.  Instead  of  attempting  to 
lay  down  rules  concerning  matters  of  state  and  p"olitical  government,  the  illustrious  writer 
confines  herself,  with  the  nicest  and  most  becoming  art,  to  a  recommendation  of  the 
gentler  virtues  of  temperance,  benevolence,  and  mercy,  and  a  minute  and  unparalleled  de- 
lineation of  the  female  character,  which  might  bid  fairest  to  promote  the  happiness  of  her 
son  in  connubial  life.' — Dr.  Good. 

«  Ps.  cxvi.  16.    2  Tim.  i.  6;  iii.  15.  7  Judges  v. 


524  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

mother — when  the  son  of  her  womb  is  the  son  of  her  vows  ! — 
like  Samuel — a  dedicated  child— a  child  of  many  prayers — "  asked 
of  the  Lord— lent  into  his  service.'"  If  there  were  more  Hannahs, 
would  there  not  be  more  Samuels?  If  thou  wouldst  have,  Chris- 
tian Mother,  thy  child  a  Samuel  or  an  Augustine,  be  thyself  a 
Hannah  or  a  Monica  !  The  child  of  thy  prayers— 0/ My  vows — 
of  thy  tears— will  be  in  the  Lord's  best  time  the  child  of  thy  prais- 
es, thy  rejoicings,  thy  richest  consolation.  Yet  thy  faith  will  not 
end  with  the  dedication  of  thy  child.  Lemuel — the  son  of  her 
vows — his  mother  taugid  him,.  And  such  is  the  practical  habit  of 
godliness  !  P'"aith  in  vowing  quickens  diligence  in  teaching.  The 
child  truly  consecrated  will  be  "  brought  up  in  the  nurture  and  ad- 
monition of  the  Lord."^ 

3.  Ghe  not  thy  strength  unto  women,  nor  thy  ways  to  that  tchich  destroyeth 
kings.  4.  It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings  to  drink  wine :  nor 
for  princes  strong  drink:  5.  Lest  they  drink  and  forget  the  law,  and  pervert  falter, 
Marg.)  the  judgment  of  any  of  the  affiicted,  (all  the  sons  of  affliction,  Marg.) 
6.  Give  strong  drink  unto  him  that  is  ready  to  perish,  and  wine  unto  those  that  he 
cf  heavy  hearts,  (bitter  of  soul,  Marg.)  7.  Let  him  drink,  and  forget  his  poverty, 
and  remember  his  misery  no  more. 

Solomon  has  given  us  his  Father's  wise  counsels.^  Lemuel 
gives  us  his  mother's.  Both  have  an  equal  claim  to  reverence.* 
Filled  with  deep  anxiety,  the  impassioned  tenderness  bursts  out  in 
this  godly  mother ;  as  if  some  besetting  enticements  were  immi- 
nent— perhaps  working  poison  in  her  beloved  son.  What!  my 
son — the  son  of  my  icomh — of  my  voics !  My  heart  is  full.  1 
must  give  it  vent.  Have  I  endured  all  this  travail  in  vain?  Be- 
ware-—  Give  not  thy  .strength  mi  to  women.  What  a  beacon  had 
Solomon  set  up  !^  What  a  beacon  had  he  himself  become  !* 
These  forbidden  gratifications  were  ways  that  destroyed  kijigs. 
Such  was  the  judgment  upon  David.  His  kingly  authority  was 
shaken.^  Solomon's  sin  (/e.9^royc^  his  kingdom.*  The  fruit  of  this 
sin  is  shame.     The  end  of  it — without  repentance — is  death. 

The  anxious  mother  next  warns  against  another  cognate  sin' — 
of  intemperance.  The  vice  that  degrades  a  man  into  a  beast,  is 
shameful  to  all — specially  \\nseem\y  for  kings. — They  are  "  the  city 
set  upon  a  hill."  Men  look,  or  ought  to  look,  to  them  for  guidance 
and  example.  What  a  sight  for  kings  to  drink  wine  and  .strong 
drink — to  be  given  to  it !  Witness  Elah'" — Benhadad" — Belshaz- 
zar'^ — "  the  princes  of  Israel  made  sick  with  bottles  of  wine  !"'^ 
How  was  their  high  office  and  glory  covered  with  shame.!  Some- 
times it  is  pleaded  as  an  excuse  for  sin.  But  if  the  drunken  king 
forgets  the  law,  and  perverts  the  jtidgment  ;^^  will  he  not  be  held 

1  1  Sam.  i.  11/28.  2  Eph.  vi.  4. 

3  Chap.  iv.  4.  ■•  Chap.  i.  8.  5  Chap.  ii.  v.  vii. 

6  Neh.  xiii.  26.  ^  2  Sam.  xii.  9,  10. 

8  1  Kinnrs  xii.  11.     Comp.  chap.  v.  9.    Job  xxxi.  9—12.  9  Hos.  iv.  11. 

»o  1  Kings  xvi.  8,  9.  "  lb.  xx.  16.  '2  Dan.  v.  2—1. 

>s  Hos.  vii.  5.     Comp.  Ecc.  x.  16,  17. 

'4  A  woman  wrongly  condemned  by  Philip  of  Macedon,  when  drunk,  boldly  exclaimed 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  525 

responsible  ?  Ahasuerus  was  doubtless  responsible  for  his  unseem- 
ly conduct  to  Vashti.'  Herod  murdered  the  Baptist  at  an  ungodly 
feast.*^  Priest  and  prophet  "err  through  strong  drink.^'^  A  wise 
veto  therefore  is  set  for  the  rulers  of  the  Church — '•  Not  given  to 
wine."^ 

And  yet  the  abuse  of  God's  blessings  does  not  destroy  their  use. 
"Wine  is  the  gift  of  God.  It  maketh  glad  the  heart  of  man."^ 
Yea — by  a  bold  figure  of  its  refreshment — it  is  said  to  "  cheer  God"* 
also.  Yet  it  is  not  for  kings — for  their  indulgences  and  sinful  ex- 
citement— but  for  those  that  need  it.  As  restoratives  and  refresh- 
ments—cordials are  seasonable  in  the  hour  of  need.  Give  strong 
drink  to  him  that  is  ready  to  perish  ;  as  the  Samaritan  gave  it  to 
the  wounded  traveller  ;^  as  Paul  prescribed  it  for  ''  the  infirmities" 
of  his  beloved  son  in  the  faith.®  Many  a  sinking  spirit  may  be  re- 
vived, B.wA  forget  his  misery  under  a  well-timed  restorative.  The 
rule  therefore  of  love  and  self-denial  is — Instead  of  wasting  that 
upon  thyself,  in  the  indulgence  of  appetite,  which  will  only  debase 
thy  nature  ;  see  that  thou  dispense  thy  luxuries  among  tiiose,  who 
really  require  them.  Seek  out  cases  of  penury  and  wasting 
misery.  Let  it  be  an  honor  to  thee  to  bring  in  the  poor  that  is  cast 
out  into  thine  house,  that  he  may  forget  his  poverty  and  remem- 
ber his  misery  no  more.^  May  not  this  remind  us  of  the  Messen- 
ger of  love,  dealing  with  those  that  are  ready  to  perish  1^°  Their 
conscience  is  loaded  with  guilt.  Their  hearts  are  heavy  with  a 
burden,  which  they  can  neither  bear  nor  be  rid  of.  He  tells  them 
of  God's  love  to  sinners  ;  the  ransom  found  for  them  ;  the  welcome 
assured  to  them.  This  is  a  cordial  of  strong  drink,  and  wine  such 
as  they  need.  The  heavy  heart  becomes  "no  more  sad."''  The 
former  poverty  is  forgotten,  and  his  misery  is  remembered  no 
more.  Happy  minister,  gifted,  like  his  D//ine  Master,  with  "the 
tongue  of  the  learned,  that  he  should  know  how  to  speak  a  word  in 
season  to  him  that  is  weary  !"'^ 

8.  Open  thy  mouth  for  the  dumb  in  the  cause  of  all  such  as  are  appointed  to  de- 
struction. 9.  Open  thy  mouth,  judge  righteously,  and  plead  the  cause  of  the  poor 
and  needy. 

Yery  soundly  does  the  wise  mother  inculcate  mercy  upon  her 
royal  son.  This  is  one  of  the  pillars  of  the  King's  throne.'^  He 
must  be  the  Father  of  his  people — employing  all  his  authority  to 

— '  I  appeal  to  Philip ;  but  it  shall  be  when  he  is  sober.'  Roused  by  the  appeal,  the 
monarch  examined  the  cause,  and  gave  a  righteous  judgment. 

1  Esth.  i.  10,  11.  2  Mark  vi.  21—28.  3  i^a.  xxviii.  7;  Ivi.  11,  12. 

4  1  Tim.  iii.  3.     Tit.  i.  7.  5  Ps.  civ.  14.  1.5.  s  Judges  ix.  13. 

7  Luke  X.  34.  8  i  Tim.  v.  23. 

9  This  was  the  Classical  idea  of  the  power  of  wine. — '  Huic  calix  mulsi  impingendus, 
vi  plorare  desinat.'  Cicero.  Tuscal.  3.  '  Nunc  vino  pellite  curas.'  Hot.  Od.  1.  i.  7.  '  Vi- 
num  obliviosuin'  (blotting  out  the  remembrance  of  evil).  Ibid.  Od.  1.  ii.  7.  'Tunc  dolor 
et  curae  rugaque  frontis  abit.'  Ovid  de  Arte  Amandi.  1.  i.  The  mixed  wine  which  He- 
lena gave  to  Telemachus,  called  Nepentha,  had  such  an  effect,  as  to  remove  sorrow,  and 
to  bury  in  forgetfulness  past  evils.     Odyss.  iv.  220,  1 .     Comp.  Mark  xv.  23. 

>o  Isa.  Ixi.  1,  2.     Matt.  xi.  28.  "  Com.  1  Sam.  i.  18.  12  Isa.  1.  4. 

»  Chap.  XX.  28. 


526  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

protect  those  who  cannot  protect  themselves.'  No  case  of  distress, 
when  coming  to  his  knowledge,  should  be  below  his  attention. 
Thus  our  law  makes  the  judge  the  counsel  for  the  prisoner,  who  is 
unable  to  plead  for  himeeU^opeimig  his  month  for  the  dumb. 
Thus  should  magistrates  most  carefully  consider,  that  no  one 
should  lose  his  just  right  from  want  of  ability  to  defend  it.^  Those 
who  are,  or  appear  to  be,  appointed  to  destruction,  should  have 
their  fair  and  open  course  to  plead  and  save  their  lives.^ 

This  it  was,  that  made  the  difference  between  the  prosperity  of 
godly  Josiah,  and  the  ruin  of  his  wicked  son.^  How  repeatedly  did 
Jonathan  open  his  irionth  for  his  friend  appointed  for  destruction  P 
How  effectively  did  Esther  plead  the  cause  of  her  helpless  and  de- 
voted people  !^  To  descend  into  lower  ranks  (for  why  should  we 
restrict  these  wise  injunctions  within  the  narrow  limits  of  royalty?) 
what  a  complete  pattern  of  this  mercy  does  Job  exhibit?  "Eyes 
as  he  was  to  the  blind,  and  feet  to  the  lame,"  doubtless  he  perfected 
his  character  as  "  a  father  to  the  poor"  by  being  a  month  to  the 
dumb  J  How  was  Ebed-rnelech  honored  for  this  merciful  advocacy 
of  the  condemned  l^  How  awful  is  the  threatened  vengeance  for 
the  neglect  of  his  mercies  !^  Alas  !  Jesus,  though  he  had  found 
an  advocate  in  earlier  times,'"  yet  stood  as  a  sheep  before  his  shear- 
ers— dumb,  appointed  for  destruction.  None  was  found  to  open 
his  mouth  for  the  Divine  afflicted  victim."  And  yet  how  does  he 
reverse  this  picture  of  pitiless  neglect,  in  his  powerful  effectual 
pleading  in  the  cause  of  those,  whom  the  voice  of  justice  so  loudly 
— so  justly — appoints  for  destruction  !  Let  his  representatives  on 
earth  study  the  character  of  their  King  in  heaven,  and  be  con- 
formed more  fully  to  his  image  of  forgiveness  and  love. 

10.   Who  can  find  a  virtuous  woman?  for  her  price  is  above  rubies. 

We  now  come  to  the  principal  part  of  the  chapter.  The  wnse 
mother  of  Lemuel  had  warned  her  royal  son  against  the  seduction 
of  evil  women,  and  its  attendant  temptations,  and  given  him  whole- 
some rules  for  government.  She  now  sets  before  him  the  full 
length  portrait  of  a  virtuous  looman — that  choicest  gift,  which  is 
emphatically  said  to  be  "  from  the  Lord."''^  It  is  an  elegant  Poem 
of  twenty-two  verses — like  the  hundred  and  nineteenth  Psalm,  arti- 
ficially constructed  ;  each  verse  beginning  with  one  of  the  success- 
ive letters  of  the  Hebrew  Alphabet. '^  It  describes  a  wife,  a  mis- 
tress, and  a  mother.  '  All  mothers  and  mistresses  should  teach  the 
female  pupils  under  their  care  to  read  and  learn  it  by  heart.'" 

So  rare  is  this  treasure,  that  the  challenge  is  given — "  Who  can 
find  a  virtuous  womanf^^     Abraham  sent  to  a  distant  land  for 

1  Ps.  Ixxii.  12—14.  2  Deut.  xvi.  18—20.     Ps.  Ixxxii.  3,  4. 

3  Contrast  1  Kings  xxi.  9 — 13,  with  John  vii.  51.  *  Jer.  xxii.  15 — 19. 

5  1  Sam.  xix.  4—7;  xx.  32;  xxii.  14,  15.  s  Esth.  iii.  9—11;  vii, 

T  Job.  xxix.  15,  16.  8  Jer.  xxxviii.  8,  9;  xxxix.  15 — 18. 

9  Chap.  xxiv.  11,  12     Jer.  v.  28.  29.  '»  John  vii.  50,  51. 

"  Isa.  liii.  7.     Matt.  xxvi.  59—63.  I2  Chap.  xix.  14, 

'3  Coinp.  Ps.  cxlv.     The  Lamentations  of  Jeremiah. 
'*  Bp.  Home's  Sermon  on  the  Female  Character.  '^  Comp.  chap.  xx.  b. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  527 

this  inestimable  blessing  for  his  beloved  son.^  Perhaps  one  reason 
of  the  rarity  of  the  gift  is — that  it  is  so  seldom  sought.  Too  often 
is  the  search  made  for  accomplishments — not  for  virtues ;  for  ex- 
ternal and  adventitious  recommendations,  rather  than  for  internal 
godly  worth. 

The  enquiry  also  implies  the  value  of  the  gift  when  found. 
Even  Adam's  portion  in  innocence  was  not  complete,  till  his  bounti- 
ful father  "  made  him  an  helpmate  for  him."^  Truly  her  price  is 
above  rubies.  No  treasure  is  comparable  to  her.^  It  is  not  too 
much  to  say  with  the  prince  of  Heathen  philosophy—'  If  women  be 
good,  the  half  of  the  commonwealth  may  be  happy  where  they 
are.'^ 

1 1 .  The  heart  of  her  husband  doth  safely  trust  in  her,  so  that  he  shall  have  no 
need  of  spoil.     12.   She  will  do  him  good  and  not  evil  all  the  days  of  her  life. 

The  price  of  the  virtuous  woman  has  been  told.  Her  different 
features  will  now  be  given.  The  first  lines  of  the  portrait  describe 
her  character  as  a  wife.  Her  fidelity — oneness  of  heart — affectionate 
dutifulness — make  the  Jieart  of  her  husband  safely  to  trust  in  her.^ 
A  faithful  wife,  and  a  confiding  husband  mutually  bless  each  other. 
With  such  a  jewel  for  his  wife,  the  husband  has- no  misgivings — 
he  feels  that  his  interests  are  safe  in  her  keeping.  There  is  no 
need  to  look  into  the  matters  entrusted  to  her  with  suspicious  eye. 
He  has  no  reserve — no  jealousies.  Ruling  in  his  sphere  without, 
he  encourages  her  to  rule  in  her  sphere  within.  All  is  con- 
ducted with  such  prudence  and  oeconomy,  that  he  has  no  7ieed 
of  spoil — no  temptation  to  unjust  gain — no  need  to  leave  his  hap- 
py home,  in  order  to  enrich  himself  with  the  soldier's  spoils.  The 
attachment  of  such  a  wife  is  as  lasting  as  the  time  of  their  union — 
ojnstant — consistent.  Instead  of  abusing  confidence,  she  only 
seeks  to  make  herself  daily  more  worthy  of  it — not  fretful — and 
precarious;  caring  "how  she  may  please  her  husband"^ — doing 
him  good  and  not  evil,  all  the  days  of  her  life.  Would  that  it 
were  always  so  !  But  look  at  Eve — the  help-meet''  becoming  a 
tempter :  Solomon's  wives  drawing  away  his  heart^ — Jezebel  stirr- 
ing up  her  husband  to  abominable  wickedness^ — .Tob's  wife  calling 
upon  her  husband  to  "curse  God  and  die'""— the  painful  cross  of 
"the  brawling  woman  upon  the  house-lop'"'— this  is  a  fearful  con- 

1  Gen.  xxiv.  3,  4.  ^  Gen.  ii.  18.  3  Comp.  Ecclus.  vii.  19;  xxv.  13—18. 

4  Arist.  Rhet.  i.  5.     Comp.  Polit.  ii.  9. 

5  Such  was  Luther's  description  of  his  wife — 'The  greatest  gift  of  God  is  a  pious 
amiable  spouse,  who  fears  God,  loves  his  house,  and  with  whom  one  can  live  in  perfect 
confidence.'  D'Aubigne's  Hist,  of  Reformation,  l^ook  x.  chap.  xiii.  Contrast  with  this 
picture,  Chap.  vii.  18—20.  Gen.  xxxix.  10— 19.  Ambrose  expounds  the  woman  to  mean 
the  Church,  and  explains  the  confidence  of  her  liusband  as  the  ground  of  her  perseverance 
— adding — '  that  it  is  not  tlie  heart  of  her  Lord,  who  may  be  deceived,  but  of  her  husband, 
which  cannot  be  mistaken.  In  loc.  Would  such  a  conceit  with  any  other  name  escape 
severe  castigation  1  Augustine's  Exposition  is  much  in  the  same  character — fancy,  not 
judgment.— De  Temper.  Serm.  p.  217.  Many  Romish  commentators  apply  this  descrip- 
tion to  the  Virgin. 

6  1  Cor.  vii.  34.  7  Gen.  ii.  18,  with  iii.  6.  «  1  Kings  xi.  1—5. 

9  lb.  ixi.  25.  10  Job  ii.  9.  "  Chap.  xxi.  9,  19  ;  xxv.  34. 


528  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Ua.i?t~cvil — not  good.  Often  again  is  it  a  mixture  of  evil  with  the 
good.  Rebekali  caring  for  lier  liusband  in  the  art  of  opposition 
to  God  ;  yet  wickedly  deceiving  him' — Rachel  loving  Jacob ;  yet 
bringing  idolatry  into  his  family^— Michal  doi7ig  good  to  David 
at  first  in  preserving  his  \i(c— evil  afterwards  in  despising  him  as 
a  servant  of  God.^  Often  we  hear  of  prudent  management,  but 
not  in  the  fear  of  God — connected  with  a  teazing  temper.  But  in 
this  picture  it  is  good,  and  not  evil.  Her  husband's  character  is 
her  interest — her  rest.  To  live  for  him  is  her  highest  happiness. 
Such  a  course  of  conduct  upon  Christian  principles — how  does  it 
commend  (he  holy  and  honorable  estate  of  matrimony  !  How  does 
it  illustrate  "  the  great  mystery — Christ  and  his  Church''^— the 
identity  of  interest  between  them — her  trials  his^— his  cause  hers  !* 

13.  She  seeketh  loool,  and  Jlax,  and  workeih  iviUingly  zvith  her  hands.  14.  She 
is  like  the  merchants''  ships:  she  bringeth  her  food  from  afar.  15.  She  rise/Ji  also 
while  it  is  yet  night,  and  giveth  meat  to  her  household,  and  a  portion  to  her  maidens. 
16.  She  considereth  a  field,  and  buyeth  it;  loith  the  fruit  of  her  hands  she  planteth 
a  vineyard.  17.  She  girdeth  her  loins  with  strength,  and  strengthe?ieth  her  arms. 
18.  She  perceiveth  (tasteth,  Marg.)  that  her  merchandize  is  gocd:  her  candle  go- 
eth  not  out  by  night.  19.  She  layeth  her  hands  to  the  spindle,  and  her  hands  hold 
the  distaff.  20.  She  stretcheth  out  (spreadeth,  Marg.)  her  hand  to  the  poor ;  yea,  she 
reacheth  forth  her  hands  to  the  needy.  21.  She  is  not  afraid  of  the  snow  for  her 
household:  for  all  her  household  are  clothed  with  scarlet  (double  garments,  Marg.) 

22.  She  maketh  herself  coverings  of  tapestry;  her  clothing  is  silk  and  purple. 

23.  Her  husband  is  known  in  the  gates,  when  he  sitteth  among  the  elders  of  the 
land.  24.  She  maketh  fine  linen,  and  selleth  it ;  and  delicereth  girdles  unto  the 
merchant.  25.  Strength  and  honor  are  her  clothing ;  and  she  shall  rejoice  in  time 
to  come.  26.  She  openeth  her  rnouth  with  wisdom;  and  in  her  tongue  is  the  law 
of  kindness.  27.  She  looketh  well  to  the  ways  of  her  household,  and  eateth  not  the 
bread  of  idleness. 

This  lovely  character  is  drawn  according  to  the  usage  of  ancient 
times  ;  though  the  general  principles  are  of  universal  application. 
It  describes  not  only  the  wife  of  a  man  of  rank,  but  a  wise,  useful, 
and  goodly  matron  in  her  domestic  responsibilities.  It  is  "  a  woman 
professing  godliness,"  adorned  "  with  good  works''^ — a  Mary  no  less 
than  a  Martha.  '  It  may  be  necessary  to  retouch  the  lines  of  the 
picture,  that  have  been  obscured  by  length  of  years ;  in  plain  terms 
— to  explain  some  parts  of  the  description,  which  relate  to  ancient 
manners  and  customs,  and  to  show  how  they  may  be  usefully 
applied  to  those  of  our  own  age  and  country.'^ 

One  thing  however  is  most  remarkable.  The  standard  of  godli- 
ness here  exhibited  is  not  that  of  a  religious  recluse,  shut  up  from 
active  obligations  under  the  pretence  of  greater  sanctity  and  conse- 
cration to  God.  Here  are  none  of  those  habits  of  monastic  ascetism, 
that  are  now  extolled  as  the  highest  point  of  Christian  perfection. 
One  half  at  least  of  the  picture  of  the  virtuous  woman  is  occui)icd 
with  her  personal  and  domestic  industry.  What  a  rebuke  also 
does  this  convey  to  a  self-indulgent  inactivity  !     Her  several  em- 

1  Gen.  xxvii.  2  jb.  xxxi.  19;  xxxv.  1 — 4. 

»  1  Sam.  xix.  12.    2  Sam.  vi.  20—22.  <  Eph.  v.  32.  s  Acts  Ix.  4. 

«  Ps.  cxxxix.  22.  7  1  Tim.  ii.  10.  »  Bp.  Home  ut  supra. 


V. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  529 

ployments  admirably  illustrate  genuine  simplicity  of  manner.s,  and 
practical — yet  liberal  oecononiy.  Her  personal  habits  are  full  of 
energy.  Manual  labor — even  menial  service — in  olden  times  was 
the  employment  of  females  in  llie  highest  ranks.'  The  virtuous 
woman  went  before  her  servants  in  diligence  no  less  than  in  digni- 
ty. She  sought  out  her  materials  for  work.  She  set  the  pattern 
of  ivorking  willingly  with  her  hands.  Instead  of  loitering  herself, 
while  they  were  laboring ;  she  counted  it  no  shame  to  be  employed 
at  the  spindle  and  distaff.^  She  was  early  and  late  at  her  work, 
rising  in  the  night. ^  The  fruit  of  her  work  she  turned  to  good 
account.  She  exchanged  it  in  commerce  for  food  brought  from 
far.  Her  merchandize  was  good  in  quality — tapestry— fine  linen 
— and  girdles  delivered  to  the  merchant.'^  Her  whole  soul  was  in 
her  work — girding  her  loins  with  stre?igth,  and  strengthening  her 
arms ;  ready  for  any  work  befitting  her  sex  and  station.  The 
land  had  also  her  due  share  of  attention.  Ever  careful  for  her 
husband's  interests,  she  considered  the  value  of  a  field ;  and,  if  it 
were  a  good  purchase,  she  bought  it,  and  planted  the  vineyard  for 
the  best  produce. 

Observe  also  her  conduct  as  a  mistress.  And  here  also  her 
praise  is  not,  that  she  spends  her  time  in  devotional  exercises 
(though  these  as  "  a  woman  that  feareth  the  Lord"^  she  duly 
prizes) ;  but  that  according  to  the  Scriptural  canon,  "  she  guides 
her  house,"^  watching  carefully  over  her  charge,  distributing  both 
her  meat  and  her  work  in  due  proportion,  and  "in  due  season." 
This  is  her  responsibility.  If  "  man  goeth  forth  to  his  work,  and 
to  his  labor  till  the  evening,''  the  woman  finds  her  work  as  "  a 
keeper  at  home."''*  And  beautiful  indeed  is  it  to  see,  how  her  in- 
dustry, self-denial,  and  heartiness  "  buildeth  her  house. "^  It  is  not 
for  the  sake  of  being  admired  and  talked  of,  that  she  j'ises,  while  it 
is  yet  night ;  it  is  to  give  meat  to  her  household.  The  delicacy 
also,  with  which  she  preserves  her  own  sphere,  is  remarkable.     For 

'  Sarah,  Gen.  xviii.  6—8;  Rebekah,  xxiv.  18—20,  with  12—14;  Rachel,  xxix.  9,  10; 
the  daughters  of  the  prince  of  Midian,  Exod.  ii.  16 ;  the  daughter  of  a  king,  2  Sam. 
xiii.  5 — 9. 

2  Compare  Paxton's  Illustrations,  ii.  418—420.  Hom.  II.  I.  125.  Z.  490,  491.  X. 
440.  Odyss.  A.  357.  E.  62.  Ovid  advises  maidens,  if  they  would  have  the  favor  oi' 
Minerva,  to  learn  to  use  the  distaff,  to  card,  and  spin  (Fasti.  Lib.  iii.)  Comp.  Meta- 
morph.  L.  iv.  f  1.  v.  34.  Virg.  Georg.  iv.  348.  Classic  readers  mention  Lucretia  found 
spinning  with  her  maids,  when  her  husband  paid  her  a  visit  from  the  camp.  The  wool 
spun  by  Tarquin's  wife  long  remained  with  a  distaff  and  spindle  in  the  temple.  Alex- 
ander the  Great  is  said  to  have  shown  to  the  Persian  princesses  his  garments,  made  by 
his  mother.  Augustus — it  is  said — would  wear  no  clothes,  but  such  as  were  made  by 
the  members  of  his  own  family.  (Burder's  Oriental  Customs.)  Our  English  records  of 
female  royalty  furnish  similar  proofs  of  hand-industry.  The  magnificent  far-famed  tapes- 
try of  Baycux  was  the  work  of  William  I.'s  queen.  The  messengers  of  Henry  to  Kath- 
erine  of  Arragon  announcing  her  divorce,  found  her  with  a  skein  of  red  silk  round  her 
neck,  being  at  work  witk  her  maids.  Beautiful  memorials  are  still  preserved  of  Queen 
Katherine  Parr's  manual  skill.     Sec  Miss  Strickland's  Queens  of  England. 

3  See  Parkhurst— Virgil's  beautiful  picture  of  the  industrious  wife.     ^n.  viii.  407. 

4  See  Paxton's  lUustr.  ii.  420.— Girdles,  a  rich  article  of  dress  both  of  men  (2  Sam. 
xviii.  11),  and  women.     Isa.  iii.  24.     Tke  merckanl — '  the  Canaanite.'  Heb.  LXX. 

5  Verse  30.  «  1  Tim.  v.  14.  ''  Psalm  civ.  23. 
8  Tit.  ii.  f).     Comp.  Gen.  xviii.  9.  *  Chap.  xiv.  1. 

67 


530  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

while  she  provides  food  for  the  whole  household,  she  giveth  the 
portion — that  is — of  work — not  to  the  man-servants  (these  with 
great  propriety  she  leaves  to  her  husband),  but  to  he?-  maidens.^ 
Their  clothing  is  also  provided  with  every  regard  to  their  comfort. 
While  her  own  clothing  is  silk  and  pia'ple,  suitable  to  her  station, 
every  member  of  the  household  is  cared  for.  She  is  not  afraid  of 
snow  for  them.  They  are  clothed  rvith  scarlet,  or  rather  with  dou- 
ble garments^ — well  clad  for  a  severe  winter.  So  ivell  does  she 
look  to  the  ways  of  her  household — such  untiring  energy  does  she 
show  in  every  department — that  none  can  accuse  her  of  eating  the 
bread  of  idleness.  Nothing  is  neglected,  that  belongs  to  order, 
sobriety,  oeconomy,  or  general  management. 

Need  we  here  advert  to  the  wide  exercise  of  discipline  and  self- 
denial  involved  in  tliis  care  of  our  houseliold  7  It  implies  looking 
well  to  their  moral  habits — their  rehgious  instruction — attendance 
on  the  means  of  grace — giving  them  time  for  secret  prayer,  and 
reading  the  word  of  God^ — the  daily  ordinance  of  family  worship 
— the  careful  observance  of  the  Sabbath — anxious  watchfulness 
over  their  manners,  habits,  and  connexions;  in  short — considering 
servants — not  as  beasts  of  burden — not  as  mere  mercenaries — but 
as  a  solemn  and  responsible  trust  for  God  and  for  eternity.  Who 
can  have  the  claim  to  a  virtuous  woman  who  does  not  feel  this 
weight  of  family  responsibility  ? 

Nor  is  her  provident  care  limited  to  her  own  dependents.  Her 
spindle  and  distaff  are  worked^ — not  for  herself  only,  or  for  her 
household,  but  for  the  poor  and  needy.  And,  having  first  "drawn 
out  her  soul,"^  she  stretcheth  out  her  hands,^  to  embrace  as  it  were 
those  at  a  distance  from  her  with  the  flow  of  her  love ;  and  thus 
"the  blessing  of  those  that  were  ready  to  perish  cometh  upon  her."^ 
Her  spirit  and  manner  also  are  of  the  same  character — all  in  full 
accordance  .;  "'^  her  professions.  Clever,  brisk,  and  managing 
minds  are  often  deficient  in  the  softer  graces.  Their  tongues  are 
unrestricted,  lawless  under  provocation.  Children,  servants,  and 
neighbors,  suffer  from  this  revolting  hardness,  and  find  "  it  better  to 
dwell  in  a  corner  of  the  house-top,  than  with  a  brawling  woman  in 
a  wide  house. "^  But  tJte  godly  matron  has  not  only  the  law  of 
love  in  her  heart,  but  wisdom  in  her  mouth,  and  in  her  tongue 
the  law  of  kindness.  The  same  love  that  binds  her  heart,  governs 
her  tongue,  not  with  the  caprice,  but  with  the  lav,  of  kindness — a 
law,  which  she  receives  from  trisdom,  and  which  gives  the  mould 
to  her  whole  spirit,  so  that  '  she  says  nothing  that  is  foolish,  nothing 
that  is  ill-natured.'^      Richly   endued  with  "  the  wisdom  that  is 

1  See  Foxe's  beautiful  picture  of  Anne  Boleyn  as  the  mistress  of  her  household,  v.  63. 

2  '  Duplicibus  penulis' — such  as  the  wife  of  Hector  made.  II.  X.  441.  Comp.  Odyss. 
Y.  2-25,  226,  241.     '  All  her  household  folks  are  double  clothed.'     Bp.  Coverdale. 

3  Esther  must  surely  have  been  in  the  habit  of  instructing  her  maidens ;  else  they 
could  not  have  been  girded  for  the  extraordinary  services  of  the  fast.  iv.  Iti. 

*  Isa.  Iviii.  10.  ^  Comp.  Deut.  xv.  7,  8. 

6  Job  xxix.  13.    Comp.  Acts  ix.  3G,  39.  ^  Chap,  xxi,  9. 

8  Bp.  Home.  Comp.  Ecclus.  xxxvi.  23.  Hooker  probably  had  the  portrait  before 
his  eyes,  when  in  his  exquisite  funeral  Sermon  for  his  '  virtuous  gentlewoman'  he  enu- 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  531 

from  above,"  she  is  "gentle,  and  easy  to  be  entreated;    pitiful 
courteous.'"  ' 

Thus  indeed  "a  virtuous  woman  is  a  crown  to  her  husband."^ 
He  is  known  in  the  gates,  ivhen  he  sitteth  among  the  elders  of 
the  land  ;  as  blessed  with  no  common  treasures  of  happiness  •  '  as 
indebted  perhaps  for  his  promotion  to  the  wealth  acquired  by  her 
management  at  home,  and,  it  may  be,  for  the  preservation  and 
establishment  of  his  virtue  to  the  encouragement  furnished  by  her 
example  and  conversation. '^ 

For  herself— manifest— manifold  blessings  rest  upon  her. 
Strength  is  the  clothing  of  her  inner  man.  Christian  courao-e  and 
resolution  lift  her  up  above  appalling  difficulties.  The  dothino-  of 
honor  stamps  her  with  the  Lord's  acceptance,  as  his  faithfufser- 
vant,  the  cinld  of  his  grace,  and  the  heir  of  his  glory.  She  rejoices, 
not  only  in  her  present  happiness,  but  in  tinie  to  com.e.  Havin<^ 
been  so  wisely  provident  for  the  morrow,  she  is  not  overburdened 
with  its  cares.  Having  lived  in  the  fear  of  God,  and  honored  her 
God  with  the  fruits  of  righteousness ;  there  is  sunshine  in  her  hour 
of  trial,  "in  the  valley  of  the  shadow  of  death,"  in  the  unclouded 
day  of  eternity.  She  shall  rejoice  in  time  to  come,  when  the  min- 
istering angels,  and  with  them  the  blessed  recipients  of  her  bounty,^ 
shall  welcome  this  daughter  of  Jerusalem  '•  into  the  iov  of  her 
Lord."  •'  •' 

28.  Her  children  arise  up,  and  call  her  blessed:  her  husband  also,  and  he  prais- 
eth  her.  29.  'Many  daughters  have  done  virtuously,  but  thou  excellest  them  alV 
30.  Favor  is  deceitful,  and  beauty  is  vain :  but  a  woman  thatfeareth  the  Lord,  she 
shall  be  praised.  31.  Give  her  of  the  fruit  of  her  hands;  and  let  her  own  ivorks 
praise  her  in  the  gates. 

The  virtuous  ivoman  is  obviously  subserving  her  own  interest. 
For  what  greater  earthly  happiness  could  she  know  than  her  chil- 
dren's reverence,  and  her  husband's  '  blessing  T  We  may  picture 
to  ourselves  her  condition— crowned  with  years;  her  children 
grown  up ;  perhaps  themselves  surrounded  with  families,  and  en- 
deavoring to  train  them,  as  themselves  iiad  been  trained.  Their 
mother  is  constantly  before  their  eyes.  Her  tender  guidance,  her 
wise  counsels,  her  loving  discipline,  her  holy  example,  are  vividly 
kept  in  remembrance ;  and  they  cease  not  to  call  her  blessed,  and 
to  bless  the  Lord  for  her,  as  his  invaluable  gift.  No  less  warmly 
does  her  husband  praise  her.  His  attachment  to  her  was  grounded, 
not  on  the  deceitful  and  vain  charms  of  beauty,  but  on  the  fear 
of  the  Lord.  She  is  therefore  in  his  eyes  the  stay  of  his  declining 
years,  the  soother  of  his  cares,  the  counsellor  of  his  perplexities,  the 
comforter  of  his  sorrows,  the  sunshine  of  his  earthly  joys.s  Both 
children  and  husband  combine  in  the  grateful  acknowledgment 

merates  '  among  so  many  virtues  hearty  devotion  towards  God  ;  towards  poverty  tender 
compassion  ;  motherly  affection  towards  servants ;  towards  friends  even  serviceable  kind- 
ness ;  mild  behavior  and  harmless  meaning  towards  all.'     Remedy  against  Sorrow  and 

»  James  iii.  17.     1  Pet.  iii.  8.  2  chap.  xii.  4.  3  Bp.  Home 

*  Luke  xvi.  9.  s  Comp.  Ecclus.  xxxvi.  23,  24. 


532  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

Many  daughters  have  done  virtuously,  but  thou  excellest  them 
all. 

But  why — it  may  be  asked — do  external  recommendationg  form 
no  part  of  this  portrait?  All  that  is  described  is  solid  excellence; 
and  favor  is  deceitful.  A  graceful  form  and  mien  often  end  in 
disappointment,  more  bitter  than  words  can  tell.  Often  do  they 
furnish  a  cover  for  the  vilest  corruptions.'  And  then  beauty — 
what  a  fading  vanity  it  is  \^  One  fit  of  sickness  sweeps  it  away.^> 
Sorrow  and  care  wither  its  charms.^  And  even  while  it  remains, 
it  is  little  connected  with  happiness.^  It  proves  itself  the  fruitful 
occasion  of  trouble/  the  source  of  many  hurtful  temptations  and 
snares;''  and,  without  substantial  principle,  to  a  well-judging  mind 
it  becomes  rather  an  object  of  disgust  rather  than  of  attraction.* 

The  portrait,  pencilled  by  Divine  inspiration,  begins  with  the 
touch  of  a  virtuous  woman,  and  fills  up  the  sketch  with  the  linea- 
ments of  a  woman  thatfeareth  the  Lord.^  For  the  lovely  features 
described — her  fidelity  to  her  husband;  her  active  personal  habits; 
her  good  management  and  diligence  in  her  family ;  her  considera- 
tion for  the  necessities  and  comforts  of  others  ;  her  watchfulness  of 
conduct;  her  tenderness  for  the  poor  and  afflicted;  her  kind  and 
courteous  behavior  to  all — this  completeness  of  character  and 
grace  could  only  flow  from  that  virtue,  whicii  is  identified  with 
vital  godliness.  They  are  the  good  fruit,  that  "  prove  the  tree  to  be 
good.'""  They  are  such  fruit,  flowing  from  a  right  principle,  as  the 
natural  corrupt  stock  of  man  could  never  produce. 

The  virtuous  woman  seeks  not  the  praise  of  men.  Content  to 
be  known  and  loved  within  her  own  circle,  she  never  presses  her- 
self into  notice.  But  as  a  public  blessing,  she  cannot  be  hid.'' 
And  if  she  has  no  herald  to  sound  her  praise,  all  will  say — Give 
her  of  the  fruit  of  her  hands,  and  let  her  own  works  praise  her 
in  the  gates.  '  Let  every  one' — says  Bishop  Patrick — '  extol  her 
virtue.  Let  her  not  want  the  just  commendation  of  her  pious  la- 
bors. But  while  some  are  magnified  for  the  nobleness  of  the  stock, 
from  whence  they  sprung;  others  for  their  fortune  ;  others  for  their 
beauty;  others  for  other  things ;  let  the  good  deeds, which  she  her- 
self hath  done,  be  publicly  praised  in  the  greatest  assemblies ; 
where,  if  all  men  should  be  silent,  her  own  works  will  declare  her 
excellent  worth. "^  Add  to  this — as  lier  works  praise  her  in  the 
gates,  so  will  they  "follow  her.  The  mcuiory  of  the  just  is 
blessed.'"^ 

If  this  picture  be  viewed  as  an  exhibition  of  godliness,  we  ob- 
serve that  religion  does  not  slacken  attention  to  temporal  duties. 

1  2  Sam.  xiv.  25 ;  xv.  6. 

2  Gen.  XX.  2,  with  xxiii.  4.     1  Pet.  i.  24.     Comp.  Virg.  Eclog.  ii.  17,  18. 

3  Ps.  xxxix.  11.  ■»  lb.  vi.  7.     P.  T.  5  Gen.  xxix.  17;  xxx.  1,  2. 
6  Esth.  i.  11,  12,  19. 

1  Chap.  vi.  25,  26.  Gen.  xii.  11—19 ;  xx.  I,  2,  11 ;  xxvi.  7;  xxxix.  6,  7.  2  Sam. 
xi.  2;  xiii.  1. 

8  Chap.  xi.  23.  9  Verses  10,  30.  '«  Matt.  vii.  17. 

11  Ruth  iii.  1 1.     Acts  ix.  39.     I  Tim.  v.  10,  25.  >«  In  loco, 

»3  Rev.  xiv.  3.     Chap.  x.  7. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  533 

It  rather  renders  a  woman  scrupulously  exact  in  all  her  household 
obligations,  in  every  thing  within  her  province;  careful  not  by  her 
negligence  to  bring  reproach  upon  her  holy  profession.  Why 
should  she  be  careless  or  slovenly,  putting  her  important  duties  out 
of  time,  out  of  place  7  Of  her  it  is  specially  expected,  as  the  sum- 
ming up  of  all  her  practical  exercises,  that  "  she  should  have  dili- 
gently followed  every  good  work."' 

How  valuable  also  is  this  picture,  as  a  directory  for  the  mar- 
riage choice !  Let  virtue — not  beauty — be  the  primary  object. 
Set  against  the  vanity  of  beauty  the  true  happiness,  connected 
with  a  woman  that  feareth  the  Lord.  The  external  choice  was 
the  cause  of  the  destruction  of  the  world.^  The  godly  choice  is 
uniformly  stamped  with  the  seal  of  Divine  acceptance. 

In  fine — '  if  women' — says  godly  Bishop  Pilkington — '  would 
learn  what  God  will  plague  them  for,  and  how  ;  let  them  read  the 
third  chapter  of  the  prophet  Esay.  And  if  they  will  learn  what 
God  willeth  them  to  do,  and  be  occupied  withal,  though  they  be  of 
the  best  sort,  let  them  read  the  last  chapter  of  the  Proverbs.  It  is 
enough  to  note  it,  and  point  it  out  to  them  that  will  learn.'^ 
'  That  which  is  last  to  be  done' — concludes  an  old  Expositor — 'is 
to  mark  it  well,  and  let  every  woman  strive  to  make  it  agree  to 
herself  as  much  as  she  can.  Let  every  man  be  ashamed,  that 
any  woman  shall  excel  hiin  in  virtue  and  godliness.''' 

'Thus' — says  pious  Matthev.'  Henry,  in  his  quaint  style — 'is 
shut  up  this  looking-glass  for  ladies,  which  they  are  desired  to  open 
and  dress  themselves  by  ;  and  if  they  do  so,  their  adorning  will  be 
found  to  praise,  and  honor,  and  glory,  at  the  appearing  of  Jesus 
Christ.'^  • 


We  would  conclude  with  a  brief  summary  of  a  few  prominent 
points  involved  in  the  study  of  this  mo.^t  instructive  Book. 

Let  us  observe  the  connection  beticeen  inivard  principle  and 
outward  condiict.  Never  let  it  be  forgotten,  that  the  exercises, 
here  described  or  inculcated,  suppose  an  internal  source.  It  is  the 
light  within,  that  shines  without.  The  hidden  life  is  thus  mani- 
fested. The  fountain  sendeth  forth  its  wholesome  waters,  "^rhe 
good  tree  bringeth  forth  good  fruit.  "A  good  man  out  of  the  good 
treasure  of  the  heart  bringeth  forth  good  things."^  These  there- 
fore are  the  manifestations,  not  the  innate  principles.  They  flow 
from  the  cultivation  of  the  source  within.  Nothing  permanent  is 
produced  by  change  of  opinion,  excitement  of  feeling,  conviction  of 
conscience,  but  by  a  new  mould  of  the  heart.  The  "  soft  answer'" 
is  the  outward  exhibition  of  the  softened  and  humbled  heart.  The 
religion  of  sincere  purposes,    however  promising,    withers   away, 

»  1  Tim.  V.  10.  2  Gen.  vi.  2—7. 

3  Works,  Parker  Society  Edit.  p.  387.  ^  Jermin  in  loco.  5  Jn  loco. 

6  Matt.  xii.  33,  34.  7  chap.  xv.  1. 


534  EXPOSITION    OF    THE    BOOK    OF    PROVERBS. 

"  having  no  root  in  itself."^  The  ways  and  fashions  of  the  world 
therefore  rule  with  a  far  mightier  power,  than  the  dictates  of  God's 
word,  or  the  voice  of  conscience.  The  external  apprehensions  of 
the  Christian  system  also  are  powerless  without  the  internal  prin- 
ciple. They  exhibit  a  body  of  truth  indeed,  but  a  body  without 
life,  without  any  spring  of  influence  or  consolation.  Religion 
grounded  in  the  heart  will  regulate  the  outward  conduct,  and  put 
every  thing  in  its  proper  place  and  proportion. 

Ltt  lis  mark  also  the  flow  of  true  happiness  throughout  the 
whole  sphere  of  godliness.  Often  has  the  wise  man  painted  this 
connection  in  the  most  glowing  interest.^  Most  important  is  it  to 
leave  this  impression  upon  the  minds  of  all — specially  of  our 
young^ — readers — that  religion  is  a  joyous  thing.  With  the  world 
it  is  a  matter  to  be  endured,  not  to  be  enjoyed.  The  Pharisaic 
professor  conceives  of  much  to  be  done,  but  nothing  to  be  enjoyed. 
With  him  it  is  a  serious  and  most  weighty  concern.  But  no  gleam 
of  sunshine  has  he  ever  found  in  it.  The  man  of  pleasure  has 
no  conception  of  religion,  except  as  the  atmosphere  of  gloom — as 
absurd  as  to  speak  of  the  darkness  of  noon-day.  But  notwith- 
standing all  these  misconceptions,  no  reality  is  more  undoubted 
than  this — Holiness  is  happiness.  It  is  not  indeed  the  mirth  of  the 
fool,  or  the  giddy  gaiety  of  the  thoughtless.  But  it  is  the  only 
thing,  that  deserves  the  name  of  happiness — the  only  solid — per- 
manent principle  of  enjoyment.  The  unenlightened  mind  asso- 
ciates it  with  restraint,  never  with  freedom  or  confidence.  But  in 
fact  actions  that  are  valued  according  to  their  conformity  with  the 
will  of  God,  though  they  be  secular  in  their  character,  are  a  part  • 
of  his  service,  and  ensure  his  acceptance.*  Taking  up  this  right 
standard,  we  sball  be  able  to  resist  our  ruling  passion.  We  shall 
occupy  no  doubtful  position.  Yie  shall  adopt  no  questionable 
course.  We  shall  not  lend  the  influence  of  our  character  to  the 
spirit  of  this  world.  We  shall  feel,  that  we  have  only  one  object — 
only  one  obligation — to  maintain  the  honor  of  our  God.  And  yet 
this  yoke  of  strict  discipline  is  our  happiness,  not  our  burden.  It 
is  linked  with  a  foretaste  of  heavenly  happiness,  of  which  none  of 
us  have  an  adequate  conception.  Speculative  religion  is  indeed 
dry  and  barren.  Practical  godliness  is  rich  in  its  delights.^  And 
while  the  defect  of  eartlily  joy  is,  that  it  comes  to  an  end  ;  the  per- 
fection of  this  happiness  is,  that  it  will  endure  throughout  eternity. 
Truly  we  have  far  more  reason  for  joy  than  for  mourning,  and  we 
are  hasting  onward  to  the  home,  where  "  the  days  of  our  mourn- 
ing will  be  ended"''  for  ever. 

It  is  of  great  moment  to  remark  the  ivise  mavUs  estimate  of 
real  good.  Every  particle  of  the  chief  good  he  centres  in  God. 
To  find  him  is  life.^  To  fear  him  is  wisdom.®  To  trust  him  is 
happiness.''     To  love  him  is  substantial  treasure.®     To  neglect  him 

1  Matt.  xiii.  5,  6,  20,  21.  a  Chap.  iii.  13— 18 ;  iv.  4—13  ;  viii.  17—21,  32—36. 

3  See  Ps.  xix.  11;  cxix.  14,  127.     Isa.  xxxii.  17.     James  i.  25. 

«  Isa.  Ix.  20.  ^  Chap.  viii.  35.  «  Chap.  i.  7. 

'  Chap.  xvi.  20.  8  Chap.  viii.  18—21. 


EXPOSITION    OF    THE    BOOK    OF    PROVERBS.  535 

is  certain  riiin.^  Now  man  is  naturally  an  idolater.  Himself  is 
his  centre,  his  object,  his  end.  Instead  of  submitting  to  guidance, 
he  guides  himself.  He  disputes  the  sovereignty  with  God.  He 
would  amend  the  laws  of  the  Great  Lawgiver.  Need  we  add — 
"  This  his  way  is  his  folly  ?"~  What  then  is  the  true  good  ?  "  Ac- 
quaint thyself  with  God,  and  be  at  peace."^  Not  real,  but  known 
excellence  quickens  the  desire.  Our  known  God  will  be  our  por- 
tion.^ He  will  claim  our  entire  service.^  He  will  show  himself  to 
us  as  our  chief  good — a  privilege  worth  ten  thousand  worlds  to 
know — a  satisfying  portion  for  eternity. 

Let  us  study  Christian  completeness  and  consistency.     The 
elements  of  this  character  will  be  brought  out  by  a  diligent  and 
prayerful  study  of  this  important  Book.     Let  them  be  put  together 
in  their  due  connection  and  proportion  ;  and  "  the  man  of  God  will 
be  perfect,  thoroughly  furnished  unto  all  good  works."«     We  want 
religion  to  be  to  the  soul,  what  the  soul  is  to  the  body — the  ani- 
mating principle.     The  soul  operates  in  every  member.     It  sees  in 
the  eye,  hears  in  the  ear,  speaks  in  the  tongue,  animates  the  whole 
body,  with    ease  and   uniformity,    without   ostentation   or   effort. 
Thus  should  religion  direct,  and  regulate  every  thought,  word,  and 
act.     In  this  day  of  light  and  knowledge,  ignorance  of  our  duty 
too  often  implies  neglect  of  the  means  of  instruction,  and  therefore 
is  our  aggravation,  rather  than  our  excuse.     The  grand  object  is, 
that  the  conscience  be  intelligently  instructed  under  Divine  teach- 
ing.    Then  let  the  daily  course  be  carefully  regulated  by  it.    Never 
turn  aside  a  single  step  from  its  guidance.     Never  admit  the  max- 
ims or  habits  of  this  world.     Guard  against  every  thing,  that  damps 
vital  spirituality,  lowers  the  high  Scriptural  standard,  or  slackens 
the  energy  of  unremitting  Christian  watchfulness.     Let  our  path 
be  steadily  balanced  between  compromising  concession  and  need- 
less singularity.     Let  the  Christian  only  walk  with  God  in  the  way 
of  the  Gospel.     He  will  never  be  satisfied  with  appearing  to  main- 
tain his  ground.     But  he  will  acknowledge  the  wisdom  of  the  dis- 
cipline, which  allows  him  no  enjoyment  at  the  present  moment, 
except  in  grasping  at  something  beyond  him.''     We  want  not  a 
profession,  that  will  give  us  a  name  in  the  Church,  or  even  a  stamp 
of  reproach  in  the  world  ;    but  which  places  the  Divine  image  be- 
fore our  eyes,  and  animates  us  to  a  growing  conformity  to  our 
standard.'     The  conscience  thus  enlightened,  and  the  heart  readily 
following  its  voice — the  sins  that  carry  less  reproach  with  the  world 
will  be  resisted  not  less,  than  those  which  are  more  revolting.    We 
shall  no  more  indulge  an  uncharitable  spirit  than  a  course  of  pro- 
fligacy.    An  angry  tone,  lowering  look,  sharp  retort,  or  disparaging 
word,  will  cause  grief  to  the  conscience,  and  will  be  visited  by  its 
rebuke,  as  severely,  as  those  gross  ebullitions,   which  disgrace  our 
character  before  men.     "W^alking  thus  before  God"— not  before* 

1  lb.  ver.  3G.  2  Ps.  xlix.  13. 

3  Job  xxii.  21.  *  Ps.  xvi.  5.     Lam.  iii.  24. 

5  Ps.  xiv.  11.  Matt.  xxii.  37.  s  2  Tim.  iii.  17.  "  See  Pliil.  iii.  1^—14. 

8  Matt.  V.  4«. 


536  EXPOSITION  OF  THE  BOOK  OF  PROVERBS. 

men — is  Christian  perfection."'     His  eye  is  our  restraint — his  judg- 
ment our  rule — his  will  our  delighl. 

But  "  Who  is  sufficient  ?"  Child  of  God !  let  the  trembling 
of  insufficiency  in  thyself  be  stayed  by  the  recollection  of  all-suffi- 
ciency in  thy  God.^  What  he  demands  of  thee,  that  he  works  in 
thee.  His  covenant  secures  thy  holiness,  no  less  than  thine  ac- 
ceptance— thine  holiness — not  as  some  would  have  it,  as  the 
ground — but  as  the  fruit — of  thine  acceptance.  Let  the  one  then 
be  primarily  sought ;  and  the  other  will  assuredly  follow. 

"  J  WILL  PUT  MY  LAW  IN  THEIR  INWARD  PARTS,  AND  WRITE 
IT  IN  THEIR  HEARTS  ....  FOR  I  WILL  FORGIVE  THEIR  IN- 
ICIUITY,    AND    I    WILL  REMEMBER    THEIR    SINS    NO    MORE."^ 

'  Gen.  xvii.  1.  2  Comp.  2  Cor.  ii.  16,  with  iii.  5;  also  xii.  9. 

8  Jer.  xxxi.  33,  34.    Comp.  Ez.  xxxvi.  26,  27. 


THE    END. 


INDEX. 


Absalom  referred  to,  161  n.  236,  277,  333, 
423,  438,  443 

Access  to  God,  401,  402 

Accusation,  needless,  rebuked,  508,  509 

Adam,  Private  Thouorhts,  207,  372 

Affliction,  value  of,  220,  221.  See  Chasten- 
ing. 

powerless,  444,  445 

Ageselaus  referred  to,  333 

Agriculture,  importance  of,  121,  148,  152, 
463 

Agur  referred  to,  499,  500 

his  humility,  500,  501 

prayers,  505 — 508 

A  Lapide  referred  to,  n.  286,  356 

Alexander  referred  to,  216,  255,  281,  442, 
n.  467 

Dr.  n.  353 

Alfred  referred  to,  303 

Alfonsus  of  Arragon,  223 

Ambition,  evil  of,  395 

Ambrose  quoted,  209,  348,  374  n.  515  n. 
527  n. 

Amusements  of  children,  91,  121,  349 

Anger,  161,  174,  264,  272,  355,  493,  522, 
523 

holy,  406,  493 

rule  over,  174,  216,  217,  265,  282 

Angry  man,  friendship  with.  355 

Ants,  pattern  of  industry,  54,  55,  518 

Apocryphal  Books,  Pref.  iv.  ix.  505 

Apostacy,  16,318,417 

Appetite,  358,  359. 

insatiable,  442,  513 

for  the  Word,  73,  431 

Application,  personal,  of  the  Gospel,  352 

Aristotle  quoted,  27,  28,  177,  365,  527 

Articles  referred  to,  n.  109,  179  n. 

Ass,  Eastern,  413 

Athanasius  referred  to,  347 

Attention  to  the  Bible,  70,  351,  362 

Augustine  quoted,  41  n.  44  n.  53  n.  59.  78 
n.  197  n.  209.  214,  291  n.  296,  334,  349 
n.  359  n.  375  n.  391  n.  407,  527  n. 

Augustus  referred  to,  264  n.  266  n.  529  n. 

B 

Babbling,  84,  90 

Backbiter  described,  396,  406 

Backsliding,  158 


Bacon,  Lord,  quoted,  153  n.  288,  378,  492 

Bainham  referred  to,  218 

Balance,  false  and  good,  98,  288,  299 

Barrow's  Sermons,  518 

Basil  quoted,  474 

Bear,  allusion  to,  226,  493 

Beauty,  vanity  of,  532 

Bede  referred  to,  356  n. 

Begging  discountenanced,  315 

Bernard  quoted,  57,  177  n.  207,  477  n.  503 

Bible,  completeness  of,  503,  504 

importance  of  studying,  14 

rules  for,  12,  13,  60 


Bilney  referred  to,  248 

Blayney,  Dr.  quoted,  403  n. 

Blessing  of  God,  83,92,  111 

Boasting  of  tomorrow,  426,  427 

Bochart  quoted,  514  n. 

Boldness,  Christian,  447 

Boleyn,  Anne,  517,  530  n. 

Bountiful  spirit,  344 

Brawling  woman,  312,  321,  407,  439,  517, 

527 
Bruce  quoted,  519  n. 
Bunyan,  95,  100,  120,  165,  268,  318,  370, 

380,  419  n.  423  n.  459,  469,  475,  496, 

506,  520  n. 
Burder's  Oriental  Customs,  232,  444,  529  n. 
Burroughs  on  Hosea,  284 
Butler,  Bishop,  quoted,  90,  165,  404,  406 
Buying  the  Truth,  204  n.  370 

C 
Calmet,  161,  444 
Calvin,  75,  86,  252,  457 
Care  for  souls,  111,383 
Carlton's,  Bishop,  Life  of  Gilpin.  467 
Cartwriirht  quoted,  2,  111,  192,  310  n.  350 

n.  429  n.  482 
Caryl  quoted,  224  n.  290  n.  294  n. 
Cato,  217,  287  n.  428  n.  465  n. 
Cecil,  321,  450  n. 

Chalmers,  Dr.  quoted,  10  n.  357  n. 
Charity,  Christian,  224,  270,  274 
Charnock  quoted,  176 
Chastening  of  God,  25,  28,  148,  242,  271, 

331 

exercise  of  God,  26 

rules  for  the  improvement,  26,  180 

parental,  148,  271,  349,  350,  363, 


365,  485,  487,  488 


538 


INDEX. 


Children,  anxiety  of,  73,  186,  3G5,  474 

blessing  of.  222 

joy  in,  79,  18G 

sorrow  in,  80,  233,  23G,  467,  485 

promises  to,  69,  289 

Christ,  his  Divinity,  8,  9,  67,  71,  181 
Example,  4,  99,  132,  174,  254,  406, 

414 
Glorvof  his  comincr,  140,  168,  193, 

205  ' 


Government,  68,  449 

Gracious  words,  95,  345 

History,  providence  of,  331 

• Humility,  195 

Love  to  sinners,  8, 72,  75, 113,  163, 

230,  256 

Prudence,  67,  128 

Suflerings,  163,  240 

Sympathy,  36,  156,  230,  251,  256 


Christian,  dignity  of,  312 
happiness   of,   28, 


29.     See   Hap- 


piness. 
Chrysostom  referred  to,  241,  252  n.  293, 

313,  322  n.  519 
Cicero  quoted,  35  n.  121  n.  217  n.  238  n. 

261  n.  297  n.  457  n.  525  n. 
Claudian  quoted,  483  n.  516  n. 
Cleaver  quoted,  108  n. 
Coelius  referred  to,  465  n. 
Comeliness,  521 
Commerce,  98,  467 
Communion  of  saints,  434,  440 
Completeness,  Christian,  535,  536 
Concealment,  the  glory  of  God,  393 
Conceit,  evil  of,  123,  418,  456,  491 
Confession  of  sin,  458,  459 
Confidence,  Christian,  11,  33,  97,  166,354, 

367,  384,  460 
Conies  described,  519 
Connection  between  principle  and  conduct, 

533,  534 
Conscience,  office  of,  303 
Consideration,  importance  of,  34,  191,  342, 

343,  401 
Consistency,  Christian,  517,  518,  535,  536 
Constantine,  Emperor,  referred  to,  12  n. 
Constantius,  Emperor,  204  n. 
Contention,  evil  of,  138,  251,  395,  396 

uselessncss  of,  480 

Contentment,  value  of  302,  507 

Cope  quoted,  71  n.  164  n.  166  n.  470  n. 

Correction,  see  Chastening. 

Corruption  of  human  nature,  original,  289, 

total,  221,  287,  309,  328,  379,  380 

Counsel,  value  of,  104,  187,  284,  294 
Counsellor,  the  Great,  67 
Counsels,  Divine,  273,  300,  302,  331 
Coverdale,  Bishop,  256  n.  258,  289  n.  398 

n.  415  n.  419  n.  i;i8  n.  522  n.  530  n. 
Covering  of  sins,  457 
Cowardice,  warning  against,  76 
Cowpcr  quoted,  72,  230,  452 
Cranmer  refi-rred  to,  248 
Creation,  work  of,  32 
Credulity,  evil  of,  72 


Cruelty,  403 

punishment  of,  11 

Curse  of  God,  37 

of  the  People,  110 

causeless,  296 

Cyprian  quoted,  319  n. 
Cyrill  referred  to,  Pref  iv. 

D 

Daille  quoted,  125  n.  161  n.  300  n.  521 
Dathe  quoted,  171  n.  387  n.  468 
D'Aubigne's  History  of  the  Reformation, 

300,  527 
Davenant;  Bishop,  quoted,  52  n.  229  n. 
Deceit,  evil  of,  294 
Depression  of  spirits,  181,  233,  247 
Desires,  insatiable,  442 

of  righteous,  93,  109,  239,  274 

slothful,  134,  327 

Despair,  temptation  to,  247 
Despising  chastening,  sin  of,  25 

our  neighbor,  sin  of,  102,  163 

parents,  sin  of,  186,  369,  513,  514 

reproof,  sin  of,  10,  50 

our  ways,  sin  of,  268 

wisdom,  4,  361 

word  of  God,  141 

Destruction  of  sinners,  74,  79 

Devices,  wicked,  161,  164,  273 

Dew  of  heaven,  31 

Diligence,   value   of,    111,    121,   182,    310, 

319,  323,  327,  357,  445,  518,  519 
Diligent  and   slothful  contrasted,  81,  129, 

131,134 
Diodati  quoted,  31  n.  36  n.  45  n.  78  n.  95 

n.  101   n.  103  n.  114,  122  n.  150  n.  156 

n.  160  n.  169  n.   171  n.  352  n.  454  n. 

468  n. 
Diogenes  referred  to,  217  i 
Discipline,  value  of,    115,     32,   144,  148, 

490,  493.     See  Chastenin'g. 
Discretion,  value  of,  171,264 
want  of  108 


Dishonesty,  sin  of,  98,  288,  291,  292,  299, 
311,495 

Disobedience  to  parents,  277.  See  De- 
spising. 

Diversion  of  mind,  evil  of,  235 

Divorce,  43 

Dod  and  Cleaver  referred  to.    See  Cleaver. 

Doddridge  referred  to,  199,  290,  383 

Douay  version,  33 

Drunkenness,  evil  of,  281,  368,  374—376, 
524,  525 

Durell  referred  to,  479  n. 


Eagle  described,  514 
Early  chastening,  148,  271 

habits,  289 

seeking,  68 

traininii,  339 


Editorial  labors,  use  of,  392 

Education,  responsibility  of,  79,  148,  338 

342 
Edward  U.  refbrred  to,  263 


INDEX. 


539 


Edward  VI.  referred  to,  21  n. 

Edwards    (Jon.)  Works,  112,  198  n.  199, 

500  n. 
Egotism  described,  90,  428 
Elizabeth  (Queen)  referred  to,  14 
Eloquence,  natural,  210 
Empires,  four,  Daniel's  prophecy  of,  521  n. 
End  of  God  in  his  Worlcs,  198,  199 
Enemies,  compassion  for,  385,  386 

for<Tiveness  of,  298,  299,  404-40G 

Enmity  to  the  Gospel,  384,  385,  480,  481, 
498,  499 

Envy  described,  169,  366,  376,  429 
Equality  in  the  Divine  dispensations,  335, 

336,  483,  484 
Erasmus  quoted,  13  n.  55  n. 

Este  quoted,  86  n.  356  n. 

Euripides  referred  to,  Pref  iii.  n. 

Eusebius  referred   to,  Pref.  iv.  12  n.  44  n. 
215  n. 

Evil  company,  danger  of,  43,  44,  75,  76, 
145,  146,  153,  154,  368,  495 

Excitement  to  sin,  5 — 7,  16 — 18 

Elxperimental  religion,  210,  211,  384 

Extravagance  described,  323,  474 

Eyes  of  God,  54,  175,  176,  180 

. importance  of  keeping,  48,  58 

•  seeing,  289 


Face,  hardened,  330,  331 

Faintness,  encouragement  under.  380 — 382 

Faith,  nature  of,  99,  353 

connected  with  fear,  460,  461 

happiness   of,  198,  208,  298,  328, 

497,  498,  504,  505 

prospects  of,  487,  488 

trials  of,  315 

parental,  233,  289,  341 ,  342,  524 


Faithful  man,  rarity  of,  285,  464 

wife,  blessing  of,  527 

Faithfulness  of  God,  81,  341,  342 
Family  religion,  286 

trials  of,  233 

ungodliness,  evil  of,  113,  151,  486, 

487 
Favor  of  God,  blessing  of,  116,  205 

man,  142,  205 

Fear  of  God,  blessing  of,  3,  4,  23,  24,  67, 

77,  94,  95,  166,  167,  194,  195,  274,  275, 

337,  366,  367,  386 

God's  word,  141 

man,  495—498 

godly,  460,  461 

of  wicked,  93,  447 

Feather's  Tavern  Association,  357  n. 
Feet,  keeping  of,  48,  49,  269 
Filial  obliiTation,  4,  5,  368,  369,  371 
Flattery,  evil  of,  89,  296,  425,  475,  476 
Flavel  quoted,   47,   57  n.  91,  341,  405  n. 

410,  444,  497 
Fool,  mischief  of,  92,  415,  410 

pleasure,  92.  263,  264 

punishment'  of,   39    84,  279,  516, 

517 


Pool,  shame  of  it,  415 

treatment  of,  414,  480 

uselessness  of,  415 

way  of,    123,    155,  IGO,    161,  175, 


176,  183,  186,  229,  481,  482 

wrath  of,  124,  225,  226,  429 


See 


Foolish  child,  evil  of,  436 
Foolishness,  natural,  349,  350 
Forbearance,  225.  2(i5 
Forgiveness,  86,  404 — 406 
Foster  quoted,  156  n. 
Foundation  of  the  righteous,  93,  94. 

Perseverance. 
Foxe  quoted,  12  n.  33  n.  65  n.  126,  181  n. 

230  n.  248  n.  369  n.  381  n.  478  n.  530  n. 
Franke  quoted,  Pref  vii.  451  n. 
French   and    Skinner's  Comment,  129  n. 

155  n.  185  n.  387  n. 
Fretful ness  rebuked,  366,  376,  377,  386 
Frettintr  heart,  259,  260 
Friendship,  230,  231,  255,  256,430,434, 

435 

Divine,  230,  231,  256,  257,  436 


Frowardness,  232,  233,  312,  338 
Fuller,  A.  quoted,  414 
T.  quoted,  22  n. 


Furnace  of  trial,  220,  221,  443 
Future   life,  knowledge  of,  in  Old  Testa- 
ment, 171  n.  318  n. 

G 

Galen  referred  to,  289  n. 

Gehazi  ref  rred  to,  107,  294 

Geier,  32  n.  49  n.  62,  64,  71  n.  86  n. 
117  n.  137  n.  168,  200  n.  252,  282,  338 
n.  343,  356  n.  374  n.  378  n.  387  n.  477 
n.  489  n. 

Gibbon  referred  to,  426,  427 

Gifts,  corruption  of,  224,  235,  316 
use  of,  249,  250 

Gill,  Dr.  199  n.  231  n. 

Gilly's  Protestant  Forefathers,  357  n. 

Gilpin,  Bernard,  life  of,  4(57  n. 

Glass  quoted,  8  n.  80  n.  372  n. 

Glory  of  God,  198,  199,  393 
of  Saints,  162 


God,  Government  of,  202,  203,  304,  416, 
417 

Omniscience  of,  175;  176,  180, 181 


Godliness,  blessing  of,  to  the  family,  150 

State,  102,  456,  4.''j7 

Good,  real,  what  it  is,  534,  535 

man,  describcil,  116 

Dr.  quoted,  Pref  v.  vi.  132  n.  238 


n.  318  n.  393  n.  523  n. 
Goode,  Rev.  F.  quoted,  127  n. 
Gospel,  comfort  of  129,  130,  383,  384,  409 

invitations  of  7—9,  64,  65,  75,  452 

satisfaction  of,  412,  4-13 


Graham,  Life  of  Miss,  Pref  vii.  viii.  504 

Grave,  insatiable,  442,  513 

Graves  on  Pentateuch  referred  to,  318  n 

Greenhill  on  Ezekiel  quoted,  368 

Grcffory  Nazianzen,  224  n. 

Greyhound  described,  521 

Grotius  referred  to,  Pref  iii.  n 


540 


INDEX. 


Guyse,  Dr.  referred  to,  Pref.  vii.  n. 
Gurnal  quoted,  G2 

H 

Hale,  Sir  M.  referred  to,  60, 183,  235 

Bishop,  quoted,  Pref  iv.  8,  15,   27, 

75  n.  82,  85  n.  113,  133,  137,  155,  156, 
169,  199,  209,  214  n.  218,  221,  230,  232 
n.  235,  238,  240,  249,  254, 261,  262,  267, 
270,  271,  277,  279,  280,  294,295,  302, 
304,  310  n.  311  n.  327,  338,  359,  365, 
368,  374  n.  377,  381,  383,  393,  396  n. 
400,  405,  415,  416,  422,  424,  443,  448  n. 
450,  469,  522,  523 

Happiness  of  the  wa}'s  of  religion,  Pref 
xi.  28—31,95,  156,  157,  181,  193,  194, 
233—235,317,319,  323,  324,  325,  326, 
352,  477,  534 

Harmer's  Observations,  205  n. 

Harvest,  importance  of  gatiiering  in,  82, 
83,  148 

Hasting  to  be  rich,  297,  310,  311,  464,  465. 
466 

Hasty  spirit.  168,  169,  216,  246,  247,  257, 
258,  264,  310,  311,  395,  396,  491 

Hatred,  sin  of,  86,  89,  423 

of  God,  74 

Hawkes,  Mrs.   Life  of     Pref  vii.  177  n. 


231  n. 


Thomas,  Life  of,  65  n. 


Health,  religion  conducive  to,  23,  24,  169 
Hearing,  the  grand  means  of  instruction 

2,3 

caution  respecting,  277 — 279 

Hearing  ear,  289,  290 

Heart,  danger  of  trusting,  469,  470 

deceitfulness,  284,  285 

depth  of,  284 

hardness  of,  462 

wholly  to  be  given  to  God,  371 — 373 

Heathen,  state  of,  490 

He-Goat  described,  521 

Henry,  (Matthew)  quoted.     Pref  iv.  n.  ix. 

36, 58.  71,  74,  82,  122,  126, 136, 165,  226. 

241,  243  n.  319,  322  n.  343,   356,  364; 

390,  422,  479,  483,  533 

(Philip)  quoted,  216  n.  436  n. 

Vni.  referred  to,  462  n. 

Herbert,  George,  referred  to,  375  n. 

Heresy,  1.59,  160,  504 

Hervey's  Thcron  and  Aspasio,  63  n. 

Hezekiah's  Labors,  392 

Hildersham  quoted,  497 

Hoary  head,  215,  216,  304,  305 

Hobbes  referred  to,  386 

Holdcn's  Commentary  quoted.  Pref  v.  n.  17 

n.  61  n.  71  n.  72  n.  88  n.  121  n.  164  n. 

197  n.  401  n.  439,  446  n.  468  n.  477  n. 

513  n.  521  n. 
Homer  referred  to,  265  n.  375  n.  406  n. 

425,  452  n.  502  n.  514  n.  518  n.  521  n. 

525  n  530  n. 
Homilies  quoted,  267,  313,  322  n. 
Honey,  sweetness  of,  383,  384,  400 
Hooker  quoted,  32  n.  322  n.  387  n.  392, 

473  n.  530,  531  n. 


Hooper  Bp.  12  n.  230  n. 

Hope  of  the   righteous,   95,  96,  140,  170 

171 
Hopkins,   Bp.  quoted,  29,  177,   179,   310, 

400  n.  486 
Horace,  28  n.  54  n.  103  n.  218  n.  245  n. 

296  n.  340  n.  375  n.  426  n.  429  n.  431  n. 

434  n.  439  n.  442  n.  462  n.  508  n.  513  n. 

525  n. 
Home,  Bp.  526,  528,  530,  531 
Hartwell,  Introduct.,  Pref  ix.  n.  444 

n.  505  n. 
Horselcach  described,  513 
Horseley,  Bp.  quoted,  77  n. 
Hottinger  referred  to,  Pref  iv.  n. 
Howard  referred  to.  315  n. 
Howe  quoted,  39,  229,  436 
Howels,  Rev.  W.  231,494 
Human  nature,  the  same,  441 ,  442 
Humanity  inculcated,  120,  121 
Humility,  38,  99,  100,  137,  194,  195,  245, 

246,  337,  410,  451,  494,  500,  501 
Hunger,  soul,  appetite  of  73,  74,  431 
Hypocrisy,  89,   101,  102,  284,  285,  287, 

288,  302,  303,  308,  423,  424,  430,  431, 

438,  455 

I 
Idleness,  evil  of,  61,  62,  164,  165 
Impatience,  evil  of,  258 
Imprudence.     See  Suretyship. 
Inability,  moral,  289,  290,  310 
Inconsistent  profession,  129,  130 
Independence,  Christian,  343 

proud,' 387 

Indulgence,  carnal,  danger  of,  400,  410 
Industry,  blessing  of  139,  148,   152,  445, 

446,  463,  464,  529,  532,  533 
spiritual,   134,  135,  213,  214, 

328 
Infallibility  of  the  Pope,  204  n. 
Infidelity,  353 
Ingratitude,  227 
Inheritance  of  fathers,  267 

vanity,  113,  161,  162,  297 

the  wise,  39,  69,  70,  147,  148 

a  wise  servant,  219,  220 


327, 


Injustice,  228,237,  241,  246,  247,  297,  388, 

465,  466 
Instruction,  bliss,  and  danger  of  despising, 

4,51,53,144,  194,361,362 
importance  of  receiving,  15,  42,  65, 

66,  72.  73,  89, 115,  141,  362,  363 

of  fools,  209,  210 

value  of  practical,  4,  40,  44,  46,  47, 

57,  132,  133,  273 
Integrity,  moral,  value   of,    100,  257,  285, 

286 
Interpretation  of  the  Book   of  Proverbs. 

Pref 

false,  515  n.  527  n. 


Invitations,  deceitful,  361 

of  the  Gospel,  7—9,  75,  361 


Jacob's  history,  294 


INDEX. 


541 


Jamieson's   Vindication    of   the   Deity   of 

Christ,  7-2  n. 
Jermin,   Dr.   Commentary  quoted,  7  n.  99, 

146,  -200,  305,  374  n.  428,  473,  474,  533 
Jerome,   Prcf.  13   n.   41   n.  87  n.  118  n. 

196  n. 
Jewel,  Bp.  489 

Jewish  Disabilities  referred  to,  173 
Jews,  Scottish  Mission,  98  n. 
Job's  History,  5,  322  n.  3S0,  414 
John.     A  charge  to  the  young  m  n. 
Johnson's,  Dr.  Dictionary,  Pref. 
Jones,  Rev.  W.  122  n. 
Joseph's  History,  4,  5,  218,  301,  408 
Jowett's  Christian  Visitor,  376  n. 
Judgment,  day  of,  303 

right  of  private,  278 

respect  in,  228 

right  of  despising,  279 

want  of,  450,  451 

Junius,  200  n. 

Just,  blessings  on,  83 

Justice,  308,  477,  478 

Justin  Martyr,  2(34  n. 

Juvenal,  43n.  163  n.  215  n.  265  n.  298  n. 

361  n.  380  n.  442  n.  464  n. 

K 

Katharine  of  Arragon,  529  n. 

Keeping,  Christian    importance  of,  47 — 49, 

133,  325,  326 
Kennicott,  Dr.  253  n.  414  n. 
King,  favor  of  265 

fear  of  386,  387 

honor  of,  168 

power  of  203,  204,  281,  282,  521 

responsibility  of,  168 

wrath  of  265 

godly,  302,  303,  304,  394,  474,  475, 


484 


manual  for,  293,  204 


power  of  God  over,  306,  307 

King'.s  duty  to  search,  394 
Kirby's  Entomology,  54  n.  520 
Knowledge,  concealment  of,  128 

despised,  4,  178 

importance  of,  101,  102,  174,  175, 

249,  257,  258,  292,  293 
laying  up,  87 


Labor,  88,  164,  165,  213,  529 
Landmarks,  removal  of  356,  357,  362 

sacred  ness  of  356 

Lathbury's,  Rev.  T.  Tracts,  357  n. 

Latimer,  Bp.  S3 

Lavater's  Comment,  Pref  2  n.  59  n.  127, 

146,  166  n.  223  n.  331.  374  n.  387  n. 

502  n.  516  n'. 
Lawson's  Comment,  74,  116,  217,  235,351, 

354,  375,  402,  470 
Leigh's  Critica  Sacra.  43  n.  55  n  181  n. 
Leighton,  Abp.  13  n.  32,  66  n.  100,  129, 

154,  157,  176,  183,  221,  238,  242,  275, 

282,  332,  373,  422,  424,  430.  435,  460, 

499 


Lemuel,  King,  523,  ,521  n.  , 

Liberalilv,  21,  1 10,  1 11,  314,  470,  471 
Life,  long,  blessing  of,  19,  20,  29,  77,  94, 

95 
of  the  Gospel,  131,  132,  188,  189, 

337 
Lion,  image  of  Cliristian  boldness,  447,  521 

ruler,  265,  282, 462 

Lips,  righteous,  86,  90,  91,  97, 98, 123,  126, 

178,  203,  204,  209,  211,  345,  346.     See 

Mouth,  Tonsiue 

ungo.lly,  122,  123,  164,  165 

Liturgy,  4,  11,  36,  109,  133,  189,  196,  359, 

404  n.  416,  462,  507  n. 
Livy,  217  n.  264  n. 
Locke,  121,  503 

Locusts,  description  of,  519,  520 
Louis  IX,  223  n. 
Longinus,  361  n. 
Lot,  history  of,  466 

use  of  218,  219,  251 


Love,  spirit  of  86,  219,  224,  225 

Lowth,  Bp.  Pref  75  n.  80  n.  96  n.  108  n. 

303  n.  306  n.  332  n.  397  n.  474  n.  498  n. 

520  n. 
Lovaltv,  387. 
Lust,  dan.rcr  of,  49-51,  52,  53,  58,  62,  78, 

79 

means  of  resisting,  50,  51,  59,  60, 


62—65,  374 
Luther,  13  n.  34,  150,  188  n.  205,252,  344, 

360,  447,  489  n. 
LXX.  Pref  i.  n,  45  n.  49  n.  70  n.  104  n. 

110  n.  114  n.  117  n.  149  n.  214  n.2.53n. 

254  n.  2.57  n.  297  n.  405  n.  406  n.  415  n. 

452  n.  476  n.  479  n.  490  n.  515  n.  529  n. 
Lyin<r.  evil  of,  126,  127,  135,  223,  261,262, 

"425' 

listeni.ir  to,  221,483 


Lyra,  33  n. 

LyttJeton  on  St.  Paul,  410  n. 

M 

Mc  Cheyne's  Life,  518 
Mc  Crie's  Reformation  in  Spain,  191 
Mackninrht,  38  n. 
Magee,  Abp.  quoted,  332 
Magistracy,  10 
Magna  Charta,  475 
Marton,  quoted,  1 30,  429 
Marriage,  ordinance  of  117 
blessing  of  331 


dishonored,  17,  18 

indissoluble,  17,  181,  332  n. 

responsibility  of,  151,  407, 408,  517, 


533 

Martial,  519  n. 
Martyn,  Rev.  H.  70,  183,  378,  430  n.  443 

n.  493 
Martyr,  Peter,  quoted,  13  n. 
Mavnooth  Grant,  173  n. 
Meddli.vr  spirit,  evil  of,  242,  387,  420,  421. 
Mede,  18  n.  47,  48, 53  n.  58  n.  506  n.  508  n. 
Meditation,  Pref 
Merandcr,  464  n. 
Mercy,  reward  of,  106 


542 


INDEX. 


Micliaelis,   Pref.   ii.   10  n.   199  n.  200  n. 

413  n. 
Middle  path.  G9 
Middlcton,  Bp.  71  n. 
Milner,  215  n. 
Milton,  58  n. 
Minister,  Christian,  not  to  be  flattered,  476 

warned  hy,  483 

Ministry,  Chrisiian,  3,  5,  26,  91,  98,  111, 

14S,  l44,  166,  366,  383,  388,  389,  416, 

443  n.  525 
Mischief  love  of,  84,  92,  421,  422 
Mistress,  godly,  529,  530 
Mocking  sin,  155 
Mopsiiest,  Theodore,  Pref. 
Mother  honored,  4,  524 
Mouth  of  the  rijrhteous,  85,  133 
wicked,  87,  101,  119,  151,  152,  175, 

192,211,242.     Sec  Lips— Tongue 
MufTctt's  Commentary,  136,  215,  253,  286 
Murder,  sin  of,  462,  463 

N 
Name,  good,  value  of,  333,  334 
Napoleon,  297,  343 
National  judgment,  448 

sins,  173,  448 

Nichols's  Commentary,  53  n. 


Obedience,  christian,  268,  269 

to  parents,  4,  5,  176,  177 

Olney  Hymns,  93,  256 

Oppression, 

Order,  Christian,  154,  155,  434  . 

Ordinance,  love  of,  73,  74 

Original  corruption.     See  Corruption. 

Ovid,  78  n.  149  n.  215  n.  224  n.  230  n. 

234  n.  356  n.  391  n.  395  n.  525  n. 
Owen,  Dr.  9  n.  22,  210,  504 


Paley,  353 

Parents  addressed,  18,  19,  113,  184,  286, 

454,  523,  524 

anxiety,  365.     See  Children 

comforts,  186,  371.     See  Children 

confidence,  233,  286,  289,  341,  342 

rebellion  against,  296, 297, 509, 510, 

513,  514 

sorrows.     See  Children 

Parental  instruction.     See  Instruction 
Parkhurst,  51   n.  l8l  n.  203  n.  218  n.  318 

n.  409  n.  413  n.  415  n.  444  n.  446  n 

519  n.  529  n. 
Parr,  Queen  Catharine,  529  n. 
Patrick,  Bp.  3,  18  n.  25,  57  n.  150,  153, 

201,  205,  206,  214,  224,  230,  262,  294, 

302,  310  n.  331,  356  n.  385,  415,  474  n. 

477  n.  487,  532 
Paulinus,  4()6 
Paxton's  illustrations.  9  n.  205  n.  250  n. 

413  n.  447  n.  462,  519,  529  n. 
Peace,  20, 201 

men  of,  127  , 

Persecution,  201,  240,  480,  481 


Perseverance  of  saints,  384,  385  * 

Persius,  327  n.  340  n.  391  n. 

Peter,  461,  469 

Philip  of  Macedon,  224  n.  524  n. 

Pilkington,  Bp.  83,  533 

Pindar,  447  n. 

Plato,  2  n.  172  n.  177  n. 

Pliny,  13  n. 

Plumplre's  Miss,  letters,  476  n. 

Plutarch,  190  n.  217  n.  287  n.  467  n. 

Polhill,  219,  300 

Pclycarp,  215 

Pool,  36,  56  n.  71  n.  283,  329,  387,  412 

429,  521  n. 
Poor,  hardness  to,  254,  255,  315,  316 
kindness  to,    169,    170,  270,   271, 

470,  471 

neglect  of  163,  261,  262 

godly,  257,  452,  453,  456 

Popes,  infaliibility  of,  204  n. 
quoted,  520  n. 


Popery,  endowment  of,  173  n. 

evil  of,  309 

Poverty,  advantages  of,  137,  202,  257,  261 

trials  of,  87,  88,  163,  222 

Practical  religion,  importance  of,  308,  309 
Praise,  danger  of,  443,  444 

importance  of  renouncing,  428, 532 

value  of  427,  428 

Prating  spirit,  84 
Prayer,  importance  of,  13 

privilege,  179,  192,  193 

spirit  of,  196 

Preaching,  value  of,  489 

Preparation  of  heart,  196,  197 

Pride,  38,  67,  100,  101,  120,  128,  136,  137, 

138,  139,  189,  199,  200,  207,  245,  246, 

309,  451,  468,  469,  493,  494,  495,  511, 

512 
Progress,  Christian,  44,  45 
Promises  of  God,  faithful,  341 
Prosperity,  snares  of,  11 
Proverbs,  description  of  Pref  i. 

canonical  authority  of,  Pref. 

interpretation,  rule  of,  Pref 

false,  Pref  515  n. 

rule  of  life.     Pref 

time  of  writing.     Pref 

Proverbial  teaching,  Pref  i. 

Providence,  267,  300,  301,  315,  332,  346, 

483.  484 
Prudence,  53,    54,  66,  76,  128,  142,  143, 

154,  155,  160,  161,  162,  209,  267,  336, 

337,388,389,423,437,519 
Punishment,  capital,  432,  463 
Purity  of  heart,  345,  346 

Q. 

Queen,  prayer  for,  204,  448,  449 

R 
Ramble,  245,  396 
Ransom,  wicked,  a  ransom,  100,  101,  320 

321 
Rebellion,  225,  226 
Rebuke,  237 


INDEX. 


543 


Refiner's  furnace,  394,  443 
Reformation,  blessing  of,  307 
Reformers,  31)2 

Bible,   32,  30,  43,   45,  GG,  71,  97, 

134,  445,  498 
Reproof,  76,   77,   89,  181,  187,  188,  194, 

225,  276, 277,  396,  397,  472,  473 
Respect  of  persons.     See  Injustice. 
Retirement,  blessing  of,  239 
Retributive  justice,  104,  277,  455 
Reventrc,  evil  of,  29S,  299 
ReynoUls,  Bp.  10,  66,  96,  97,  109, 184,  196, 
208,  210,  222,  ^45,  257,  2G1,  303,  310, 
327,  455 
Richard  III.  297 
Richardson,  Dr.  61  n. 

Riches,  crown  of,  165,  166 

danger  of,  87,  88,  106,  359,  360 

not  to  be  envied,  456 

Richmond's  (Rev.  L.)  Life,  436 

Ridley,  Bp.  83,  91  n.  126,  381  n.  478  n. 

Righteous,  honor  of,  130,  131,  138 

perseverance  of,  113,  117,  122,  384, 

385  n. 

reward  of,  106,  107,  1 14,  115 

security  of  214,  245 

RiMiteousness,  80,81,  100,  101,  136 

of  gospel,  131,  132 

national  blessing,  172 

Rod,  disci!)line  of,  86,  87.    See  Chastening. 

Rogers,  John,  33  n. 

Rome  referred  to,  356,  357 

Ruined  child,  485 

Rulers,  bad,  418,  449,  463,  471,  485 

good,  484,  485.     See  King. 

Russell,  Dr. 

Ruth,  History  of,  267 

Rutherford,  182 

S 
Sabbath,  honor  of,  172 
Sallust,  428  n. 

Samson's  History,  64  n.  374  n. 
Sanderson,  Bp.  199  n.  201,  202,  202  n.  213, 

250  n.  291,  334,  354,  359,  383,  419,  419 

n.  478 
Satisfaction,  <Todlv,  149,150,158,159,442,443 
Schism,  56,  57.  433,  434 
Schleusncr,  405  n. 
Schultcns,  47,  50  n.  59  n.  63  n.  80  n.  88  n. 

91,  117  n.  132  n.  169  n.  184  n.  200  n. 

207  n.  283  n.  338  n.  339  n.  378  n.  382  n. 

486  n. 
Scipio,  217  n. 
Scorner,  7C),  153,  181,  276,  277,  279,  280, 

314,  326,  315,  379,  380,  423 
Scott,  17  n.  18  n.  57  n.  68  n.  69,  72,  74  n. 

88  n.  103,  110,  129,  139,  151,  164, 166  n. 

193,  194,  199  n.  204  n.  208,  218,  224  n. 

231  n.  215,  264  n.  286  n.  310  n.  349, 

352,  356  n.  374,  385  n.  404,  410  n.  415, 

424,  438  n.  462,  492,  497,  502  n. 
Scott's  continuation  of  Milner,  188  n. 
Scriptures,  fiithful  blessing  of,  346,  347 

favoritism  in,  503,  504. 

importance  of  the  whole,  504 

purity  of  503 


Scriptures  sufficient,  505 

Security  of  the  ways  of  God,  30,  31,  33,  34 

Secrets  discovered,  396 

Seducer,  515 

Selfishness,  111,  163,  261,  315,  316,  350, 

351,  470,471 
Self-deception.  157,  158,  197, 198, 212, 2l3, 

307—309,  454,  455,  510,  511 
Self-justifying,  250,  251,  457,  458,  523 
Self-righteousness,  431 
SelliniT  the  truth,  370,  371 
Seneca,  23  n.  54,  174  n.  217  n.  261  n.  359, 

440  n. 
Serle's  HoriE  Solitarire,  450 
Serpent  described,  514 
Servant,  diligent,  440 

faithful,  143,  144,  398,  440,  441 

indulged,  492 


—  ruling,  263,  264,  493,  516 
unfaithful,  94 


unruly,  490,  491 

wise,  173,  219,  220 


Service  of  God,  146,  147,  173,  440,  441 
Severus,  speech  of  senate  to,  102  n. 
Seymour,  Jane,  alluded  to,  517 
Shaw,  Dr.  his  travels,  519  n. 
Ship  in  the  sea  described,  514,  515 
Simeon,  Rev.  C,  quoted,  413  n. 
Simple  described,  11,  159,  160,  337,  437 
Sin,  energy  of,  214,  215,  231 

enticements  of,  5,  6 

guilt  of,  155 

hatcfulness  of,  145 

infatuation  of,  7,  106,  107,  116,  117 


misery  of,  142,  146 

Sleep,  290,  291 

Sloth,  evil  of     See  Sluggard. 

rules  against,  55,  279 

Slu<T<Tard,  54,  55,  94,  185,  186,  243,  244, 

267,  268,  275,  276,  283,  327,  328,  347, 

348,  390,  391,  419,  420 
Smith's  (H.)  sermons,  51 
Snow,  398 

Soame's  Anglo-Saxon  church,  357  n. 
Socrates  quoted,  322  n.  333  n.  366  n.  501  n. 
Solomon's  history,  1,  40,  469 
Solon  quoted,  361  n.  509 
Son,  foolish  and  wise  contrasted,  80,  186, 

233,  453,  454 
Sophocles,  238  n. 

Sorrow,  181,  183,  183,  234,  247,  248 
South's  Dr.  sermons,  Pref.  vii.  30,  3j  n. 

62,  162,  218  n.  390  n.  405,  423  n.  467 
South  Sea,  mission  of,  172  n. 
Sovereignty  of  God,  202,  203,  211,  237,300. 
Spirit,  importance  of  rule  over,  216,  217, 411 
Spider  described,  520 
Sport,  mischievous,  85,  92,  421,  422 
Stedfastness,  434 

Strange  woman,  17,  18,  49,  50,  348,  374 
Strength  of  God's  ways,  96,  97 
Strickland's,  Miss,  Queens  of  England,  13 

n.  529  n. 
Strife,  evil  of,  86,  139,  184,  185,  214- 'J27, 

228,  232,  395,  396,  468,  493 

appeasing,  185 

Strigelius,  252 


544 


INDEX. 


Substance  of  the  gospel,  70 
Surctiship,  53,  54,  104,  105,  231,  293,  355, 
356,  437,  438 


of  Christ,  54,  105,  198,  231 


Sweetness  of  the  ways  of  God,  211,  212. 
See  Happiness. 

of  the  word  of  God,  383,  Sat 

Swinnock  quoted,  122,140,262,286,310,365 
Sympathy,  Cliristian,  161 
of  Christ.     See  Christ. 


Tacitus  quoted,  251  n. 

Talebearer,  103,  242, 243, 295, 296,  422, 423 

Taylor,  Bp.  20,  37  n.  41  n.  171,  296,  309  n. 

324  n.  325  n.  451  n. 
Taylor,  Dr.  Rowland,  369  n. 
Teaching,  false,  warning  against,  278 
Temptation,  5—7, 43, 44,  50, 58—60,  61—63 

warning  against.  63,  64,  524 

Thief  not  excused',  .59 

partner  of,  495 

Thomas  a  Kempi.s,  498 
Thompson  referred  to,  276 
Thoughtless  addressed,  1,  263 
Thoughts,  sinful,  190,  379,  380,  522 
Thucydides  referred  to,  Pref.  iii. 
Tillotson,  Abp.  53 

To-morrow,  boasting  of     See  Boastin". 
Tongue,  blessing  of,  135,  176,  340.  °See 

Lips— Mouth. 

evil  of,  125,  126,  133,  134,  252,  253 

wisdom  of,  97,  98,  125,  126,  397 

Tracts  for  Times,  393  n.  489  n. 

Tradition,  65,  354,  356,  357,  505 

Trapp's  Commentary,  28,  59,  118  n.  181, 

195,  304 
Treasure,  durable,  70,  177 

of  wickedness,  22,  80 

Tremellius,  200  n. 

Trinity,  experimental  apprehension  of,  211 

Trust  in  God,  21 

happiness  of     See  Faith. 

Truth,  perpetuity  of,  126 
Tyndal  quoted,  462  n. 

U 

Understanding,  a  well-spring,  209,  210 
Unfaithfulness,  402,  403 
Unity  of  the  Church,  252,  .520 
Unsettled  professor,  258,  432—434 
Uprightness,  84,  85,  98,  99,  108,  149,  150, 

206,  463,  464,  465 
Usher,  Abp.  179 


Vain-glory,  410,  411 

Valentinian,  217 

Vanity,  fruit  of  sin,  63 

Vico,  Marquis  of,  191 

Victory, Christian,  174.  216,217,225,227,228 

Virgil.  43  n.  54  n.  217  n.  268  n.  340  n.  367 

n.  397  n.  408  n.  434  n.  479  n.  502  n.  514 

n.  518  n.  529  n. 
Voltaire  referred  to,  200,  347  n. 
Vulgate,  49  n. 


W 
War,  advice  for,  294,  295 

spiritual,  295 

Warburton,  Bp.  171  n. 

Wardlaw,  Dr.  Pref  v. 

Warnings  of  the  Gospel,  9-12,  472,  473 

Wastefuiness,  243,  244,  323,  474 

Water,  refreshment  of,  408 

Watts,  Dr.  45 

Wicked,  course  of,  178.  179,  309,  310 

destruction  of,  9,  10,  46,  93,  94,  95 

96—98,  106,  107 

energy  of,   5,  6,  42,  43,  122,  313, 

314,  376,  377 

enmity  of,  240 

responsibility  of,  7—10, 198, 199,  310 

sacrifice  of,  178,  179,  328,  329 

thoughts,  118 

words,  118,  119 

worthlessness,  91 

Widow,  God  of,  189 

Wife,  blessing  of,  105,  117,  118,  150,267. 

526—532 
• contentious,  118,  266.     See  Brawl- 
ling  Woman. 

unfaithful,  17,  18 

responsibility  of  choice.     See  Mar- 
riage. 
Will,  liberty  of,  300 
William  I.  his  Queen,  529  n. 
Wilson,  Bp,  (Sodor  and  Man,)  406,  469 
Wine,  evil  of,  281 

Wisdom,   personal,    Christ,    7,   8  n.  64  n. 
70—75 

call  of,  7—11,  61—66,  72—76 

attribute  of,  32 

heavenly,    14—16,  39,  41,  65,  66, 

90,  113,  114,  119.  120.  125,  120, 171.  174, 
175,  200,  208,  235,  236,  240,  241^  263, 
325,  377,  378 

rules  for  study  of,  12 — 14,  60,  61 

Wise  men,  value  of  479 
Witness,  faithful,  152,  329,  320 

fiilse,  152,  166,  261,262,263.279, 

329,  389,  390,  401,  402 
Witsius  Witsi,  514  n. 
Wolsey  referred  to,  395 
Woman,gracious,105,106,117,118,526— 533 

strange.     See  Strange. 

Wounded  spirit,  247,  218 
Wrath  of  the  fool.     See  Fool. 

king,  265 

Wrath  of  God,  205 


Young  quoted,  131,290 

addrcs.sed,  17,   19,  09,  72.  73,  219, 

269,  277,  278,  430,  453,  454,  468,  474 

Proverbs.     Book  for,  Pref  2,  34S 

snares  for,  1 6,  77 

teachers  of,  addressed,  18,  19,  84 

Christian,  word  to,  42,  84,  154 

Youth,  advantages  of,  69,  304,  305 

Z 

Zealand,  New,  Mission  of,  172  n. 


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An  exposition  of  the  Book  of  Proverbs. 

Princeton  Theological  Semmary-Speer  Library 


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